Shan Yang Zhi Mi Yuan Ben (山洋指迷原本)

地理指迷原本得行於世，豈偶然哉？如明初周景一先生，為州山吳氏卜葬多奇穴，更貽以指迷書。厥後吳氏人文蔚起成巨族，其書遂見重於人，傳抄幾遍江浙。第自明迄今，相沿年遂抄錄愈繁，舛訛益甚，此原本固不可不刊行也。姑蘇俞君歸口同邑吳子卿瞻嗜青囊，學見指迷坊刻之訛，即其註釋亦未能闡發書意，因取舊藏原本疏注，為枕中秘。

The book "Geographical Mysteries" (Zhi Mi) originally could have been passed down through generations, was it by chance? In the early Ming dynasty, Mr. Zhou Jingyi selected a suitable site for the burial of the Wu family of Zhaoshan. He identified many peculiarsite (acupoints), and before parting, he presented the book "Geographical Mysteries" to the Wu family. After that, the Wu family produced many outstanding talents and became a prominent family in the region. As a result, the book gained recognition and was copied and circulated widely throughout Jiangsu and Zhejiang provinces. However, from the Ming dynasty to the present, due to the long period of transmission and the increasing number of copies, errors have accumulated over time. Therefore, it is indeed necessary to print and publish the original version. Yu Junpu of Gusu and Wu Zixing of the same county both deeply loved the "Qingang" geomancy studies. They noticed that the printed editions of "Geographical Mysteries" had textual errors, and even the attached annotations failed to fully explain the original meaning of the book. Thus, they took out the original version from their family collections, provided explanations and annotations, and treated it as a secret treasure to be kept by their bedside.

惟是俞吳二子向皆作客遠方，天南地北，萍合四明，討論數載，惟成全集。而先生傳書四百餘年，今始得人益，有數存非偶然也，宜為同志者慫恿付梓，公之於世，問序於餘。讀之明晣暢達與大概流傳者獨優，所增註解，簡明扼要，亦與他本不同，是真得先生之心傳者。予曾注星影二卷，發明在天成象，在地成形之義，是編有之以地下山形合上天星象，可謂先得我心，二書兼備，則仰觀俯察，於地學益臻微妙，比原本不可不亟為刊行也，予喜其書成而為之序。

Yu and Wu have always been living in distant places; one is from the southern sky, the other from the northern land. Like floating duckweed, they met in Siming (now Ningbo, Zhejiang Province), discussed and studied for several years, and finally completed this entire collection. The book was passed down by Zhou for more than four hundred years, and it is only now that people who truly understand it have appeared. This shows that there is an inherent destiny in the book, not a mere coincidence. Therefore, fellow scholars have repeatedly urged them to publish it, making it available to the world, and asked me to write an introduction. After reading it, I found that its meaning is clear and easy to understand, surpassing the usual copied versions. The new annotations are concise and to the point, differing greatly from other editions. It can be said that the authors have truly inherited the true spirit of Zhou. I once annotated two volumes of "Star Shadows," explaining the principle in the "Great Treatise" of the "Zhou Changes" that "in heaven, images are formed; on earth, forms are created." This book exactly includes the idea of using mountain shapes on earth to correspond with celestial stars in the sky, which can be said to have anticipated my thoughts. When these two books are read together, looking up to observe the heavens and down to examine the earth, the understanding of geography becomes even more refined. Therefore, this original work must be published as soon as possible. I am glad that this book has been completed, and thus I have written this introduction for it.

地理由來尚矣，有傳人必有傳書，顧書不一，如周景一先生指迷者蓋寡。先生為明初堪輿大家，孤蹤高蹈，不以術鳴。先是於李爻青巖公遊于越，得其書不識為誰氏著撰。鄉里薦紳家偶有藏本，較之稍異，且多平洋一卷。嘗曰：是析理昭暢，甲子巒理諸家，學地理者宜以此為宗。

Geomancy has been around for a long time, and wherever there are successors, there must be writings. However, there are many books, and works like Zhou Jingyi's "Zhi Mi" are rare. Master Zhou was a prominent geomancer in the early Ming dynasty, with a solitary and lofty demeanor, unwilling to gain fame through numerological techniques. Earlier, I accompanied Li Yaoqing Yan Gong on a journey to the Zhejiang region and obtained this book, but did not know the author's name. Occasionally, local gentry would keep a copy, but these differed slightly from the one I had, and some even included an additional volume titled "Ping Yang." Yan Gong once said that this book clearly explains its principles, and among those who write about hill and ridge geomancy, it ranks first. Those studying geography should regard it as the main authority.

歲甲辰予客湧江，晤山陰吳子卿瞻論堪輿學，述周景一先生巔末事，得聞其所傳指迷原本與於舊帙吻合，因以知顯晦有時。向讀其書，今悉其人，務實學而名必歸之也。獨惜其書較諸家且確而不盛傳於世，蓋以其人不求名譽，遇知音而方馨所學。如吳子稱述，明永樂時先生與其族祖友善，居停數十年，發祥諸塋，悉由指示，瀕行日始以篋書贈，其慎重也若是，此書之所以不甚傳而獨為吳氏秘。

In the year Jiachen, I was staying in Yongjiang (now Ningbo, Zhejiang Province), and I met Wu Ziqing from Shanyin, with whom I discussed the study of geomancy. He recounted the story of Mr. Zhou Jingyi, and I then realized that the original version of his book "Zhi Mi" that his family had passed down was the same as the one I had previously collected. From this, I understood that the visibility or obscurity of a book is subject to the times. Before, I had only read his writings, but now I came to know the man himself: a diligent scholar, whose reputation will eventually be recognized. Unfortunately, this book is more accurate than those of other scholars, yet it did not widely circulate. The reason for this was that Mr. Zhou himself did not seek fame, and he only shared his knowledge with those who truly understood him. According to Wu Ziqing's account, during the Yongle period of the Ming dynasty, Mr. Zhou was on good terms with his clan ancestors and stayed in the Wu family for several decades. The several ancestral tombs that later brought prosperity to the Wu family were all guided by him. On the day he was about to leave, he only gave the manuscript of his book as a gift. He treated this matter so seriously, which is why the book did not circulate widely and instead became a secret treasure of the Wu family.

及吳氏簪纓世顯，好事者僅以山法數卷輾轉傳抄，假名刊佈，增損舛訛，豈知先壁固有在一斑，未足以窺全豹，況更有毫釐千里之謬哉。今讀全書，原本萃青囊之秘要，闡黃石之微言，細若機絲，朗如金鑑，較傳抄諸本言辭闕失、閱未竟而厭倦者，不啻霄壤，實為開鑿混沌、昭晰陰陽秘笈。得其旨者，何於望洋興嘆，迷於所視乎。及與吳子互相討論，增注成編，質之同志，咸以為可。天求名師不得，讀名師之書即得也。自應公之宇內，使人操寶鑰、家奉南車，山川不能遁其形，賢達不得專其美，先生之教庶與日月終古矣，因付梓人而述其大略如此。

Later, the Wu family continued to hold official positions and achieve prominence. Those who were fond of such things only managed to obtain a few scrolls containing the method of geomancy from the mountains, and they passed them on by copying, falsely attributing them to others and making arbitrary additions and deletions, resulting in countless errors. They had no idea that the original complete version still existed in the world. One can only see a part of something and not the whole, and even more so when the copies contain minor errors that lead to major mistakes. Now, reading this complete text, one can see that it gathers together the essential secrets of the "Qingnang" school, and elaborates on the subtle teachings of the Yellow Stone Duke's lineage. It is as meticulous as the threads on a loom and as clear as a golden mirror. Compared to those defective copies, which are incomplete and become tiresome to read halfway through, this is a world apart. It is truly a secret manual that cuts through chaos and illuminates yin and yang. Those who truly understand its essence would never stand by the sea and sigh, or look at mountains and rivers and feel lost. Therefore, I discussed it repeatedly with Wu Zi, added annotations to each section, and presented it to fellow practitioners for review, and they all considered it feasible. Those who wish to find a great master but cannot, can read the master's writings and thus obtain the master's teachings (the original text here reads "all considered it possible to seek a great master in heaven but could not", the character "heaven" may have an error or omission, so it is recorded as is). This book should be made public for all to have the key to open the door and to have a south-pointing chariot at home. Mountains and rivers can no longer hide their forms, and the wise cannot monopolize this benefit. The teachings of Zhou先生 may be as enduring as the sun and moon. Therefore, I handed the book over to the carver and explained the general situation as above.

周景一先生者，明初臺郡人也，善堪輿。為予先世窀穸，計貽地理《山洋指迷》書四卷，珍為家藏，遞傳弗失。予同客四明，見目講師《地理索隱》即指迷也，有山法而無平洋，且刪除殆半，無以發明；更有以指迷為宋王伋撰，或稱元譚仲簡書，鏤板行世，書同名異，何以證之？

Master Zhou Jingyi was a man from Taizhou in the early Ming dynasty, skilled in geomancy. He once selected a burial site for my ancestors and left behind a book called "Shanyang Zhi Mi" in four volumes, which was treasured as a family heirloom, passed down generation after generation without being lost. When I was staying in Siming, I saw a book titled "Dili Su Yin" signed by "Mujiaoshi," which was actually "Shanyang Zhi Mi," but it only contained mountain methods and not the plains methods, and had nearly half of the content deleted, making it impossible to explain the principles in the book. Moreover, some people claim that "Shanyang Zhi Mi" was written by Wang Ji of the Song dynasty or by Tan Zhongjian of the Yuan dynasty. These books are printed and circulated, with the same content but different titles. How can we verify their authenticity?

嘗讀族祖環州公序，先生本儒業而性耽山水，得青囊之秘，人以地仙稱。前明永樂間遊于越，與予三世伯祖裕菴公深契，居停有年，家數善地，悉由指點，蛇山眠犬為最著。正統十四年先生辭歸，爰以篋書贈，此書之由來也。

I once read the preface written by my ancestral grandfather Huanzhou, who said that Master Zhou was originally a scholar, naturally fond of mountains and rivers, and had received the secret transmission of the "Qingang" text. People called him "Earth Immortal." In the Yongle period of the Ming dynasty, he traveled to Zhejiang and became very close with my third-generation uncle Yu'an, staying in the Wu family for several years. He pointed out several good burial sites in the family, among which the tomb at "Snake Mountain with Sleeping Dog" was most famous. In the 14th year of Zhengtong, Master Zhou bid farewell and returned home, leaving his manuscript in the box to the Wu family, which is the origin of this book.

其後予族丁齒日繁，簪纓繼起，以忠孝文行武功著者，代不乏人。四百餘年來，子姓箕裘，仰承如昔，食先生之德而揚其微者，迄今猶稱道弗衰，書之傳也，蓋確有可證者。第先生潛德高風，深自韜晦，不著姓氏，於書傳抄者或昧根荄，刊行者借名炫世，或圖簡略，率意刪除，亥豖魯魚，殊失盧山面目，況少平洋一卷，猶非全壁。其稱為目講玉伋譚仲簡者，即非漫無所據，亦可無論已。

After this, our family has grown increasingly prosperous, with officials appearing generation after generation, each known for loyalty and filial piety, literary virtue, and military merit. For over four hundred years, descendants have continued the family's legacy, maintaining the same reverence as before. They have received the kindness of Master Zhou and also recognized his hidden contributions, and to this day, they still speak highly of him. The transmission of this book is indeed well documented. However, Master Zhou had deep virtue and a noble character, deliberately concealing himself, and did not sign his name on the book. Therefore, those who copied it sometimes failed to understand its origin, and those who published it used others' names to show off in the world. Some were lazy and arbitrarily deleted parts, leading to frequent errors such as mistaking 'Hai' for 'Shi' and 'Lu' for 'Yu', and the original form was completely lost. Moreover, the volume 'Pingyang' is missing, so it can no longer be considered a complete set. As for those who claim it was written by Mu Lao, Wang Ji, or Tan Zhongjian, even if these claims are not entirely baseless, they are not worth arguing over anymore.

甲辰春姑蘇俞歸璞先生共事甬城，見予指迷原本，證其所載，卷帙相同，幸舊錄之猶存，較傳抄之未備，因思所以壽世而予亦有同心，於是反覆參詳，逐篇增注，三易其稿，猶慮不能闡其微，同人謬加稱許，爰付剞劂，皆所以推廣，先生傳書垂教之意，俾究心地理者，識山水之性情，辨龍穴之真偽，吉獲牛眠，慶延麟趾，作忠作教XX。

In the spring of the Jiachen year, Mr. Yu Guipu from Gusu and I were working together in Yongcheng. Seeing my original manuscript of "Zhimì," we checked the contents and found the number of volumes and titles exactly the same. We were glad that the old recorded version was still available, which was much more complete than the circulated copies. Therefore, we intended to pass it on to future generations. I also shared the same wish. We carefully examined each section, added annotations to each article, and revised the manuscript three times, still fearing that we could not fully explain its subtle points. Fellow scholars praised it highly, so we decided to publish it. This was all to promote the original intention of Master Zhou's transmission of the book and teaching. It would enable those devoted to geography to understand the nature of mountains and waters, distinguish true from false dragon graves, and seek a good burial ground like the "Niuyuan" site, bringing blessings to their descendants for generations. At the end of the phrase "Zuo Zhong Zuo Jiao," the original manuscript had two missing characters, which are here transcribed without correction.

昇平知先生加惠於地學無涯，而人子之葬其親端賴是編傳之不朽雲。

In peaceful times, one can more fully appreciate the boundless merit of Mr. Zhou's contributions to the study of geomancy; and when children bury their parents, they entirely rely on this book, which should forever remain unchanging and immortal.

一是書山龍耑重開面，平洋耑重束氣開口，占地步則山洋均重。書凡四卷：第一卷首論巒頭為本，為全編立言大旨；分、斂、仰、覆、向、背、合、割四篇，概論開面；縱、橫、收、放、偏、全、聚、散四篇，概論地步。二卷分論開面，三卷分論地步，後以開面地步包括形勢星辰，為山法諸篇結束。饒滅挨棄倒仗淺深四篇，乃立穴定向之準繩，所以補葬法之未備。四卷耑論平洋，水山龍開面說起，以山洋異同篇總結全書。

This book focuses on "opening the face" in mountain ridges and "containing the breath and opening the mouth" in flat plains. Both mountainous and flat land areas equally value the width and narrowness of the site. The entire book consists of four volumes. The first volume begins by emphasizing the importance of form (lun tou) as the fundamental principle, establishing the book's main purpose. It then uses the eight characters "divide, gather, look up, cover, face, back, combine, cut" to divide into four sections, discussing what "opening the face" means. Next, it uses the eight characters "length, width, collect, release, bias, full, gather, scatter" to divide into four sections, discussing what the site means. The second volume discusses "opening the face" in various categories, while the third volume discusses the site in various categories. Finally, it uses "opening the face" and "site" to encompass form and star patterns, serving as a conclusion to the various sections of the mountain method. The four chapters "excess and deficiency," "abandonment," "reverse staff," and "depth and shallowness" are the standards for determining the site and direction, used to supplement the incomplete aspects of previous burial methods. The fourth volume specializes in flat plains, starting with the discussion of water and mountain ridge "opening the face," and finally concluding the entire book with the chapter "Differences between Mountains and Plains."

一是書山法諸篇雖經坊刻尚未有未全，而平洋一卷更為世所罕見，標題《山洋指迷》者實與他本不同。

First, although the chapters of this book discussing mountain methods have already been printed in editions, they have never been complete; as for the section on "flat plains," it is even extremely rare. Therefore, this edition titled "Mountain and Plain Guide" is indeed different from other versions. (The original text here reads "尚未有未全," and the character "未" is suspected to be an addition, but it is retained as is.)

一是書正文圖說悉照原本，不敢增減，惟大概抄本間有詮註，雖不知何人手批，然足以闡發文義者，亦採錄附入，此外尚有未甚曉暢處，或引前人成言，或另增註解加圈別之，第四卷本無註釋，並經參注，更有筆墨難盡者，推廣正文本義附以圖說，復將每篇警句密圈分清段落，庶可一目瞭然。

The main text and illustrations of this book are all based on the original, and I have not made any additions or deletions. However, some interpretations exist in commonly circulated copies, though it is unknown who wrote them. Any interpretations that sufficiently explain the meaning are included together. In addition, where the explanations are not clear enough, we either quote previous scholars' established views or add our own annotations, and use circles and dots to distinguish them. The fourth volume originally had no annotations, and this time we have added them. For parts where the text is difficult to fully express, we have expanded on the original meaning and added illustrations. We have also emphasized the key sentences of each section with close circles and dots, and divided them into paragraphs to make it clear for the reader.

一是書娓娓數篇，言如剝蕉抽繭，層層推勘，絲絲入扣，其妙處全在一正一反，對說如何是真，必言如何是假，絲毫不肯放過，雖字句不無重複處，然縷晰條分各有精義，潛心披閱自可豁然貫通，初學最易入門，高明者亦可擴充眼界，開拓心胸。

This book is extensive, with dozens of chapters. Its reasoning is like peeling a banana or drawing silk from a cocoon, proceeding layer by layer to explore deeply and precisely. Its charm lies entirely in the contrast between right and wrong: it explains what is true and immediately follows with what is false, without missing the slightest detail. Although there may be some repetition in the wording, each section is carefully analyzed and has its own profound meaning. As long as one reads it calmly and thoroughly, it will naturally become clear and understood. Beginners can easily start with this book, and even those with high insight can broaden their horizons and open their minds by reading it.

一是書評論山洋每篇先言龍脈，次及砂水穴情，分別龍穴真偽大小了如指掌，至山龍分斂篇云：“穴後宜分不宜合，穴前宜合不宜分”，平洋龍體穴形篇云：“後以束氣為證，前以明堂聚處為憑”，總括山洋龍穴大旨可謂要言不繁。

First, this book discusses mountains and plains, with each section first explaining the dragon pulse, then the terrain, water, and site conditions, clearly distinguishing the authenticity, size, and quality of dragon and site. For example, the "Division and Convergence" section on mountain dragons says "the site should be divided behind and not converged, and converged in front and not divided," while the "Dragon Body and Site Shape" section on plains says "the back should be confirmed by the gathering of energy, and the front should be determined by the convergence of the bright hall." These two sentences fully summarize the main principles of identifying dragon and site in mountains and plains, and can be said to be concise and to the point.

一山龍落脈全在垂頭，開面結穴全在毬簷氈，辨脈穴真假已備於首二兩卷，若乳突窩鉗及平洋龍體穴形諸篇，尤為穴法精粹，是編應推巒理上乘。

The key to identifying the mountain dragon's falling pulse lies entirely in "chui tou" (drooping head), and the key to opening the face and forming a site lies entirely in "qiu", "yan", and "zhan" (ball, eaves, and carpet). The discernment of the authenticity of the pulse and the site has already been thoroughly explained in the first two volumes. As for the chapters on "ru tudu" (milk bump), "wo qian" (womb clamp), and the flat land "long ti xue xing" (dragon body and site shape), especially the refined techniques of site selection, this book should be regarded as an outstanding work on the principles of mountain form analysis.

一山龍為三分三合水，平洋有大分合、小分合、真分合之水，山洋龍法穴法大略相同，太陽太陰少陽少陰四象，雖論平洋形體，亦與山龍彷彿可以參看。

One, mountain dragons pay attention to the "three parts and three harmonies" of boundary waters, while plains have large division and harmony, small division and harmony, and true division and harmony waters. The methods of dragon and穴 in mountainous areas and plains are generally similar. The "four images" of Taiyang, Taiyin, Shaoyang, and Shaoyin, although discussed in terms of the form of plains, are also quite similar to the situation of mountain dragons, and can be compared with each other.

一平洋束氣開口乘脊脈，看水繞，前人有論及原是書辨明收放開口各有真偽，近山平洋有脊脈者不可無水繞，遠山平洋有脊脈，以低田低地為堂界，而無明水者不可無大水會合及出水。X花泊岸浮簲逝水沙洲諸格他書無此發明。

First, in flat land, attention is paid to gathering energy, opening up, following the ridge pulse, and observing water surrounding the area. Previous scholars have also discussed these points, but this book goes further by distinguishing clearly that both "receiving and releasing" and "opening up" can be genuine or false. In flat land near mountains, if there is a ridge pulse, there cannot be no water surrounding it; in flat land far from mountains, even if there is a ridge pulse, the boundary of the bright hall must be formed by low fields and low land, and if there is no clear water, there must be a large body of water converging and an outlet for the water. As for the patterns of "X flower pond bank," "floating water flowing away," and "sand island," these have not been mentioned in other books.

一點穴自古稱難，欲明點穴之法莫過此書，明白暢達亦莫過此書，平洋妙論精微法無不備，且以補山龍穴法之不足，其有裨地理更匪淺鮮。

First, the practice of point piercing has always been considered difficult. To understand the method of point piercing, there is no better book than this one; its explanation is clear and easy to understand, and no other book surpasses it. The book's discussion on flat land is subtle and profound, with all kinds of rules and regulations fully covered. It can also complement the shortcomings of the mountain dragon point method. Its contribution to the study of geography is indeed significant.

周景一先生著，嚴陵張九儀先生增注，山陰吳卿瞻、姚兩方校閱，山陰吳太古、姑蘇俞法陶同校。

This book was compiled by Mr. Zhou Jingyi, with additions and annotations by Mr. Zhang Jiuyi of Yanling (now Jiede, Zhejiang Province). It was reviewed by Mr. Wu Qingzhan and Mr. Yao Liangfang of Shanyin (now Shaoxing, Zhejiang Province), and jointly checked by Mr. Wu Taigu of Shanyin and Mr. Yu Fato of Gusu (now Suzhou, Jiangsu Province).

巒頭不專指星體而言，凡龍穴砂水有形勢可見者，皆巒頭內事也。《青囊經》曰：“理寓於氣，氣囿於形”。蓋理者陰陽五行之理，氣者陰陽五行之氣，形則山峙水流之形也。山之所以峙，水之所以流，莫非陰陽五行之氣使然，而其中有理存焉，朱子所謂“氣以成形，而理亦賦焉”者也。

The term "Luan Tou" does not refer solely to the shape of mountains as celestial bodies. Anything related to dragon lines,site, sand formations, and water courses that have form and can be seen with the eyes falls within the scope of Luan Tou. The "Qing Nang Jing" states: "The principle is embodied in the qi, and the qi is confined by form." This means that principles are expressed through qi, and qi is restricted by form. By "principle," it refers to the order of yin and yang and the five phases; by "qi," it refers to the movement of yin and yang and the five phases; by "form," it refers to visible forms such as towering mountains and flowing water. Mountains stand tall and water flows because of the movement of yin and yang and the five phases' qi, and within this there exists an inherent order. This is precisely what the Song dynasty philosopher Zhu Xi said: "Qi forms the shape, and principle is also endowed within it." When qi凝聚s into form, principle is also included within it.

但氣有吉凶，不以理推之，則不可得而知之，故聖賢說卦以明理，用卦以推氣。凡先天後天、雙山四經、三合玄空、穿山透地、坐度分金、休囚旺相、氣運歲時，皆理氣內事也。（理氣諸說各有所用，恐人無所適從，特舉最要數者為後學指南）第巒頭理氣，二者孰重？曰：巒頭真理氣自驗，巒頭假理氣難憑。故理氣不合而巒頭真者，雖有瑕疵，不因理氣不合而不發富貴；理氣合而巒頭假者，定不因合理氣而發福祿。是巒頭為理氣之本也，明矣。

But the qi has both auspicious and inauspicious aspects; without investigation, one cannot know its fortune or misfortune. Therefore, the ancient sages and wise men explained the hexagrams to clarify principles and used them to calculate the qi's movement. All matters such as the Earlier Heaven and Later Heaven hexagram positions, the dual mountains and four meridians, the Triple Harmony and Xuan Kong, the Chuan Shan and Tuo Di, the sitting degree and dividing gold, the Five Phases' prosperous and strong, weak and confined, as well as the movement of qi and the current year, belong to the discipline of Li Qi. (Different schools of Li Qi theory have their own uses; fearing that learners would be confused, here we specially list the most important ones to serve as a guide for later students.) Then, which is more important between Luan Tou and Li Qi? The answer is: if Luan Tou is genuine, Li Qi will naturally be effective; if Luan Tou is false, Li Qi will be unreliable. Therefore, even if Li Qi does not match but Luan Tou is true, even with minor flaws, it will not fail to produce wealth and honor because of the mismatch in Li Qi. Conversely, even if Li Qi matches but Luan Tou is false, it will certainly not produce blessings and honors just because of the matching of Li Qi. From this, we can see that Luan Tou is the foundation of Li Qi, and the principle is very clear.

學者必待巒頭精熟，地之真假大小、穴之吞吐浮沉，卓然有見於胸，然後講求理氣，以明乘氣立向、控制消納，徵歲運之用亦不可廢。如巒頭未熟，先學理氣，雖貴陰賤陽、來生去墓諸說確確可據，而吉凶休咎似與巒頭無與，往往求福而致禍者，舍本逐末故也。故曰：占山之法，以勢為難，而形次之，方又次之。又曰：有體方言用，耑用則失體，可不知所先務哉。

Those who study geography must first thoroughly understand the form of the landforms. They should be able to clearly judge whether a piece of land is genuine or fake, its size, and whether a qi point should 'swallow' or 'spit out', 'float' or 'sink'. Only after having a clear understanding of these aspects should they proceed to study the principles of qi and directions, in order to determine how to capture qi, how to establish the direction, and how to control and receive it. As for verifying the effects of the years and the cycles, they should not be neglected. If one starts learning the principles of qi before mastering the form of the land, even though statements such as 'valuing yin over yang' and 'coming from the birth and returning to the tomb' have solid evidence, the fortune and misfortune seem unrelated to the form of the land. The result is often seeking blessings but causing misfortune. This is due to the mistake of abandoning the fundamental for the superficial. Therefore, ancients said: the most difficult aspect of examining land is to observe 'the trend', then comes 'the form', and only then is the direction considered. They also said: one must first have the essence before discussing its function; if only the function is discussed, the essence is lost. How could scholars not know what should be their first priority?

地之真假大小，何以辨之？先觀開面之有無，便知真假之概；再觀開面之多寡大小，及地步之廣狹，而地之大小亦知其概。何謂開面？只以分、斂、仰、覆、向、背、合、割八字察之：分而不斂，仰而不覆，向而不背，合而不割者，為開面；四者之中有一反是，為不開面。

How can we determine whether a piece of land is genuine or fake, large or small? First, we should check whether it has "open face" (开面), which will make the authenticity clear. Then, we examine the amount and size of the open face, as well as the width of the "land step" (地步) it occupies, which will give us a general idea of the land's size. What is "open face"? It is determined by examining the following eight characters: "divide, converge, lift up, cover, face, back, meet, cut." If the mountain shape is divided rather than converging inward, if it is lifted rather than covered, if it faces toward me rather than away from me, and if the water in front of the site meets and does not cut off the foot, then these four conditions are considered "open face." If any of these four conditions are reversed, then it is not considered "open face."

何謂地步？只以縱、橫、收、放、偏、全、聚、散八字察之：縱長橫廣，收小放大，局全而聚大者，地步廣；縱雖長，橫不廣，收雖小，放不大，局偏而聚小者，地步狹。

What is meant by "地步"? Use only these eight characters: "纵、横、收、放、偏、全、聚、散" to examine it. If the depth is long and the width is broad, the entrance is tightly enclosed and the exit is open and spacious, with a complete structure and strong gathering of energy, then the "地步" is wide. If the depth is long but the width is not broad, the entrance is small but the exit is not open, with a skewed structure and weak gathering of energy, then the "地步" is narrow. The width or narrowness of "地步" directly determines how much fortune the land can support.

（此篇論來龍降服及穴山、穴面之分斂，總以諸砂證其開面，為山法全編之主腦也）

This passage discusses the concept of the dragon's descent, its concealment and falling, as well as the "division" and "convergence" of the mountain and the front of the site. The overall method involves using various protective sands to verify whether the mountain has a proper front face. It can be considered the main principle of the mountain method throughout the entire book.

何謂分斂？曰：分者，分開八字也。無個字不成龍，無分金不出脈（山龍落脈非個字不行，落脈處要成星體，方有分金之面，有個字則開肩，開肩則有分水，水分則脈清），故凡有頂有泡處，皆不可無分金，以為個字分金之丿丶（分金之丿丶者，分出丿丶成金字之面也）。但不可三股顯然如雞爪，必有矬有平，中脈如寬牽線者方是（三股一樣高起如雞爪者為貫頂，兩邊砂高，中脈微平軟泛方是寬牽線）。

What do "fen" and "lian" mean? Answer: "Fen" refers to the mountain shape spreading out to the left and right in the form of the character "eight". Without a "character one" shape, the dragon cannot be formed, and without a "fen jin" surface, the ridge cannot be formed (when a mountain dragon falls, it must form a "character one" shape; otherwise, it cannot move forward. The place where the ridge falls must form a star shape, thus having a "fen jin" surface. With a "character one" shape, two shoulders are formed, and when the shoulders are formed, water flows from both sides, splitting into two streams. When the water splits, the central ridge becomes clear. Therefore, wherever there is a mountain peak or a protrusion, there must be a "fen jin" to allow it to form the left and right strokes of the character "jin" (the two strokes from the central ridge forming one side of the character "jin"). However, it cannot be three branches equally clear, like a chicken's claw spreading out; it must have some low and gentle slopes, and the central ridge must be like a loose thread, which is considered proper (if all three branches are equally high and shaped like a chicken's claw, it is called "guan ding"; if the two sides are slightly higher and the central ridge is gently flat and soft, it is called "kuan qian xian").

又須大丿丶之內有小丿丶，顯丿丶之內有隱丿丶，故有大分小分、顯分隱分之不同。大分者，主頂星上分開大八字，謂之明肩；明肩之內，又分半大半小八字，不論條數之多寡，均為護帶；護帶之內，貼脈分小八字，謂之蟬翼（蟬翼乃出脈處所分之隱砂）。顯分者，明肩護帶也；隱分者，蟬翼也。更有隱者，謂之肌理刷開（是體土有無數細紋分開者，是依稀微茫，須細心體認）。

Furthermore, within the larger strokes of one撇 and one捺, there are smaller strokes of one撇 and one捺 contained, and within the obvious strokes of one撇 and one捺, there are hidden, subtle strokes of one撇 and one捺. Therefore, there is a distinction between 'big division' and 'small division,' as well as 'manifest division' and 'hidden division.' The 'big division' refers to the large eight characters that are separated at the main peak, called 'ming jian'; within the 'ming jian,' there are further divisions into half-large and half-small eight characters, regardless of the number of strokes, which are all called 'hu dai'; within the 'hu dai,' the small eight characters closely attached to the ridge line are called 'chanyi' (chanyi refers to the subtle protective sands that branch off from the ridge). The 'manifest division' refers to the 'ming jian' and 'hu dai,' while the 'hidden division' refers to the 'chanyi.' There are even more subtle divisions than 'chanyi,' called 'jili shu kai' (which refers to the appearance of countless fine lines on the mountain body and soil surface, appearing and disappearing, extremely subtle, requiring careful observation to recognize).

其頂下胸腹間所起突泡，或分小八字，或分隱八字，謂之金魚砂，亦為暗翼（此半山突泡，所分之隱砂，比蟬翼砂略短）。以上乃來龍降脈之分，不論祖山穴山，皆宜如此（行度處微有不同）。

As for the swellings on the mountain slope, corresponding to the chest and abdomen of a human body, some of them branch out into small eight characters, while others branch out into hidden eight characters, which is called "Jinyu Sha" or "Yin Yi" (this refers to the hidden sands branching out from the swellings on the middle part of the mountain, which are slightly shorter than the蝉翼砂). All the above-mentioned forms refer to the "fen" (branching) that occurs when the dragon ridge descends and the pulse settles. Whether it is the ancestral mountain or the site mountain, they should all have such forms (although there are slight differences in the transitional sections of the dragon ridge).

有臨家之際，或分蟬翼砂而成乳突穴，或分牛角砂而成窩鉗穴，蟬翼牛角砂之內，均有肌理刷開之隱分，方開穴面。亦有乳突無蟬翼可見，只滿面肌理刷開，使穴腮圓胖，以成穴面者。此臨穴之蟬翼牛角、肌理刷開，總謂之牝牡砂，乃為分盡之分，亦謂分金之面（穴後宜分，穴前宜合，分至此而盡，故曰分盡。以上概論祖山穴山臨穴分金之面，以下分疏諸砂名義）。

When the site is about to form a pit, some branches produce cicada wing soil and form 'milk pit' or 'protruding pit', while others produce ox horn soil and form 'nest pit' or 'claw pit'. Within both cicada wing soil and ox horn soil, there is also a hidden distinction called 'muscle texture brushed open', which is considered the true formation of the pit surface. Some milk pits and protruding pits may not show cicada wing soil, but instead have fully 'muscle texture brushed open' all over, making the two sides of the pit field round and full, thus forming the pit surface. The cicada wing, ox horn, and muscle texture brushed open at the pit location are collectively called 'male and female soil', which represents the ultimate division of the 'division of gold' surface. (The pit should be divided behind and merged in front; division stops here, so it is called 'division complete'. The above is a general discussion of the division of gold surface from the ancestral mountain, the pit mountain until the pit location. The following will explain the names of various protective soils one by one.)

謂之明肩者，以其如人之兩肩，如飛鳥之兩翼，又如金字之人字（外背內面彎抱向裡者是，如背面直者非），不論大小星辰，俱不可少，在橫降處，尤為緊要（橫降無肩，落脈必假）。

The term "ming jian" is called so because it resembles the two shoulders of a person, the two wings of a flying bird, and the "person" shape at the top of the character "jin" (gold). The "person" shape should have the outer side as the back and the inner side as the face, curving inward to embrace. If the back is flat and straight without a curve, it is not considered "ming jian." Regardless of whether the star peaks are large or small, "ming jian" is essential. Especially in areas where the dragon pulse descends horizontally, "ming jian" is particularly important. If the dragon pulse descends horizontally without "ming jian," the falling pulse is definitely false.

假如無大八字，或大八字少一邊，或參差不齊，或一邊背我，或無菱角背面，或內無隱八字，或大八字之丿丶上自分個字而成龍，不為我之用神者，不論祖山穴山，俱無真結。若外有至大之八字帳幕迎送纏護者是也（迎送纏護即帳幕所分之技腳），又有開肩之大八字，三臺、五腦、七腦、九腦、金水帳者是也。

If there is no big八字 at all, or only one side of it, or if both sides are uneven in height and order, or if one side is facing away from me, or if the big八字 is round and lacks sharp angles, making it impossible to distinguish front and back, or if there is no hidden八字 within the big八字, or if the strokes of the big八字 form another character to create a different dragon that is not used for me, then neither the ancestral mountain nor the site mountain will have a true formation. If there is a very large八字 outside the main one, forming a canopy, welcoming and sending off, and surrounding and protecting, that is a good pattern (the so-called welcoming, sending off, surrounding, and protecting refer to the branches of the canopy). In addition, large八字 that can open their shoulders include forms such as 'San Tai', 'WuNao', 'QiNao', 'Jiu Nao', and 'JinShuiZhang'.

謂之護帶者，以其形如垂帶，作正脈兩邊之護從也。開腳大星（中分一脈，旁分數條顯然可見者，為開腳大星），與橫山分落開帳落脈者，俱不可少（星辰廣闊，故須護帶），此三者若無護帶，為出脈無地步。

The term "Hu Dai" is used because its shape resembles a hanging sash, serving as a guardian on both sides of the main ridge. Whenever there is a "Kai Jiao Da Xing" (a large star with a central main ridge and several clear branches extending from the sides), or situations such as transverse mountains dividing and falling, or open pavilion and falling ridges, the presence of a "Hu Dai" is essential. This is because such star peaks have broad forms and require the accompaniment of a "Hu Dai." If any of these three mountain types lack a "Hu Dai," it is called "Chu Mai Wu Di Bu," meaning the outgoing ridge lacks a boundary, and cannot accommodate the overall structure.

護帶不豁開如八字而反插入者為斂（或直生或背向裡者皆是），惟外背內面，先分開面尾插入者不忌。護帶無背面為閒砂，一邊背我為無情，皆不成地。

The protective belt, if it does not spread outward clearly, but instead turns inward and inserts itself, this is called "concealment" (whether it grows straight out or has its back facing inward, both are considered concealment). Only when the outer side is the back and the inner side is the face, with the ends slightly inserting inward after already spreading outward, there is no need to avoid it. If the protective belt is too round to distinguish between back and face, it is simply useless "idle sand"; if one side is facing away from me, it is called "unfeeling" — these two situations cannot form a proper land formation.

中小星辰，不拘護帶有無（有則更妙），尖圓方之正體星辰常無護帶（正體星辰開隱個字之面必有肌理刷開，故不須護帶），護帶亦有生於明肩外者（明肩外者有砂包囊重重均為護帶），總要外背內方圓方真。

Medium and small star peaks do not necessarily require a protective band; it is fine whether they have one or not (having one is naturally better). Sharp, round, or square star peaks, which are upright and regular in form, usually do not have protective bands (because when upright star peaks form the hidden character shape, they naturally have a texture that opens up, so a protective band is unnecessary). Protective bands can also appear outside the bright shoulder (any layer of sand surrounding the bright shoulder is considered a protective band). In short, the essential thing is that the outer side is the back and the inner side is the face, with a full and proper shape, only then can it be considered genuine.

謂之蟬翼者，以其所分至隱，如蟬翼之輕薄也。蟬之飛住不同，故蟬翼有舒貼二體：舒者上半貼於身，至翼尾則分開兩片於旁，三股並然可見；貼者翼尾緊貼身上，兩股隱然難明（三股連中間脈路，說兩股單指蟬翼言）。山頂之蟬翼，舒者多而貼身者少；穴旁之蟬翼，舒者少而貼身者多（貼身不顯然分開，有隱分之勢）。

The term "Chanyi" (Cicada Wing) is called so because its form is extremely subtle and delicate, resembling the thinness of a cicada's wings. When a cicada flies or rests, its wings assume different postures, so Chanyi sand also has two types: "Shu" (spread) and "Tie" (pressed). The "Shu" type spreads out, with the upper part adhering to the mountain body, and only at the end of the wing does it split into two sides, with the three main veins clearly visible. The "Tie" type has the wing tightly pressed against the mountain body, with the two sides barely discernible. (When referring to three veins, it includes the central vein; when referring to two veins, it refers only to the wing itself.) On the mountain peak, "Shu" type Chanyi is more common, while "Tie" type is less so. On both sides of the site, "Tie" type is more common, though not clearly separated, only showing a subtle tendency to split.

開腳星辰，頂上化生腦無蟬翼，界水貼脈，透頭為貫頂，斷不結地。雖有蟬翼面頂上就分三股，如雞爪者亦為貫頂。中有水痕穿透者，為蟬翼離身，不成地者十之八九，須看落脈之仰覆、旁砂之向背，以為棄取（得脈如鵝毛之仰，砂如手臂之曏者，亦能結地）。

A star peak that opens its feet, if the top does not have a layer of cicada wings, the boundary water will closely follow the ridge line and directly cut through the mountain head, which is called "piercing the summit," and it will certainly not form a good site. Even if there are cicada wings, but the top splits into three branches, resembling a chicken's claw, it is also considered "piercing the summit." If there is a water mark passing through between the cicada wings and the mountain body, this is called "cicada wings leaving the body," which is likely to not form a good site; at this time, one must look at whether the ridge line is leaning forward or backward, and whether the surrounding protective sands face me or turn away from me, to decide which is better. If the ridge line is slightly leaning upward like goose feathers, and the surrounding protective sands are like arms embracing inward, it can still form a good site.

必上截如覆鍋一般，落下段方分兩片於旁，始肖蟬身之翼，蓋蟬翼非頭上所生，乃離頭一段而生；非頂上就分三股，乃落下一段方成三股。若一邊先分，一邊後分，為蟬翼參差；一邊有蟬翼一邊無者，為邊有邊無，皆不成地。惟一邊無蟬翼，而得肌理之分者，亦能成地，但肌理之分甚微，與邊無不甚相遠，亦須以脈仰覆、砂之向背證之。

The real蝉翼 must be round at the top, like an inverted pot, then after a certain length, it splits into two sides, resembling the wings of a cicada. This shows that蝉翼 does not grow directly from the mountain peak, but rather appears after some distance from it. It does not split into three parts at the top, but only after a certain length does it split into three. If one side splits first and the other later, it is called "蝉翼参差." If one side has蝉翼 and the other does not, it is called "边有边无"—both of these cannot form land. Only when one side lacks蝉翼 but still has some texture differentiation can land be formed; however, this texture is very subtle and close to "边无," so it must be verified by the direction and coverage of the falling ridges and the surrounding sands.

若尖圓方之正體星辰，與突泡毬簷有滿面肌理之分者，不拘蟬翼有無，皆可論地（肌理之分亦能分水故可無蟬翼）。謂之肌理刷開者，以其所分至隱，如肌膚紋理，又如糊掃在壁上刷作分開之勢（有隱然分開之痕影，無顯然分開之技條，須細心體認），凡有頂有泡、出脈結穴處，皆不可少。

If the stars are sharp, round, or square, or if there are protrusions, balls, or eaves with distinct textures and separations, then regardless of whether there are silk-wing patterns, they can still be considered as landforms (because the separation of textures can also divide the water, so silk-wing patterns are not necessary). The term "muscle texture brush apart" refers to the extremely subtle separation marks, resembling the skin's texture or the way paste is brushed on a wall, creating a faint separation (there are only faint traces of separation, not obvious branches, which must be carefully observed to recognize). In all places where there are mountain peaks, protrusions, ridges, and landforms, the "muscle texture brush apart" is essential.

在低小正體星辰，與節泡毬簷之無蟬翼護帶者，固全賴此隱然之分，以分開星面穴面，使不飽硬欹破，而面平；即高大開腳星辰，與節泡毬篋之有護帶蟬翼者，亦莫不藉此隱然之分，以成星面穴面。若未分蟬翼之上無此（此字指隱分言，即肌理刷開也），則囊煞而剛飽；已分蟬翼之內，無此則不矬而硬直，何能使脈路穴情有分金之平面，而形如鵝毛口（音竅）乎。

For low and narrow main star peaks, as well as the joints and ball eaves without wing-like protective layers, they originally rely entirely on this subtle distinction to differentiate between the star face and the pit face, preventing the mountain body from appearing swollen, stiff, crooked, or broken, and allowing it to display a level and upright surface. Even for tall, open-footed star peaks, as well as joints and ball eaves with existing protective layers, they all depend on this subtle distinction to form the star face and pit face. If this distinction is missing in the upper part before the wing-like layers are formed, the mountain body will enclose harmful energy within, appearing rigid and swollen. If this distinction is missing within the already formed wing-like layers, the mountain body will not appear low and bent but instead become straight and hard. How then could the energy lines and the situation of the pit present a flat plane, shaped like soft, upward-curving goose feathers (where the character 「口」 is pronounced as 「qiao」).

夫山之貴有分者，以其能盪開粗硬之氣於兩邊，使中間脈路有脫卸而軟泛也。明肩護帶蟬翼之分，但能盪開外層至粗之氣，欲使中間脈路粗硬之氣脫卸淨盡，非肌理肌刷開之分不可。故自分龍以至入穴，無一節一泡之肌理，可以直生斂入（直生則無彎抱之情，斂入則無分開之勢），無半突半邊之肌理，可以似分而分不淨。其星面無矬平而帶剛飽者（必無肌理痕巒），即是似分而分不淨。

Mountains are valued for having "division" because division can disperse the coarse and rigid energy to both sides, allowing the central ridge line to gradually release and become soft and loose. The layers of division such as the shoulder, protective belt, and cicada wing can only disperse the outermost and coarsest energy. To completely release the coarse and rigid energy within the central ridge line, one must have the texture brush division. Therefore, from the division of the dragon to the entrance of the site, there is no section or protrusion that can be straight and upright or inwardly converging (a straight growth lacks the affection of embracing, and inward convergence lacks the form of division). There is also no half protrusion or half texture that can appear as division but not fully divide. Any mountain that does not show a low, gentle, and flat surface, but instead appears stiff and full, (such mountains will definitely not show any traces of texture) belongs to the category of seeming division but not fully divided.

謂之金魚砂者，以其如玉帶間所佩之金魚袋，又如魚身之劃翅。特降星辰（即成座聳撥星辰），半山有突泡者，必不可少平岡龍體，不論在穴山，此為第二分，斷不可邊有邊無參差，惟邊短邊長，股明股暗，無論明肩護帶亦然。

The reason it is called "Golden Fish Sand" is because it resembles the golden fish bag worn by officials on their jade belts, as well as the fins of a fish swimming in water. It refers to a specially formed star peak (meaning a peak that stands alone and is tall and upright), and as long as there is a sudden protrusion in the middle of the mountain, golden fish sand is definitely required; for flat ridges of the dragon body, whether or not they are the mountain of the spirit, this is also the case. Golden fish sand is considered the second layer following the clear shoulder, and it must not be present on one side and absent on the other, nor should the two sides be uneven. However, it is acceptable for one side to be short and the other long, or for one to be clearly visible and the other subtle — this is the same principle as that of the clear shoulder and the protective belt.

謂之牛角砂者，以其環抱如牛角也。窩鉗真假，全在此砂口菱之有無別之（口菱者，砂身上隱隱有一線高起彎抱向裡也）。必須背內面，而背面交界之際，對望之若有菱起者，為有口菱；如無背面，而內外交界處，對望之囫囫圇圇者，為無口菱。

The reason it is called "Niu Jiao Sha" is because its shape resembles the two horns of a cow. Whether a nest or a clamp is genuine or not depends entirely on whether there is a "Kou Ling" on this ridge.the so-called "Kou Ling" refers to a subtle line that slightly rises along the ridge, curving inward in a embracing manner. For "Niu Jiao Sha," the outer side must be the back and the inner side the face. At the junction between the back and the face, if viewed from the opposite side, it appears as if there is a ridge line rising, then it has "Kou Ling." If the back and face cannot be distinguished, and the junction from the opposite side appears as a single, indistinct mass, then there is no "Kou Ling."

邊窩之格，定是邊長邊短，股明股暗，若半邊全無者，則其無邊之界水，必穿肩而入於唇內，故牛角砂亦不可邊有邊無。

As for the pattern called "bian wo," it must necessarily have one side long and the other short, with one clearly visible and the other subtle. If one side completely lacks the cow horn sand, then the boundary water on that missing side will definitely flow across the shoulder and directly into the lip area in front of the mound. Therefore, the cow horn sand must not be present on one side and absent on the other.

謂之牝牡砂者，以其瓏璁臨穴後，隱約蔽穴旁，如牝牡之交孚也（牝牡砂從乳突，陰穴為蟬翼，在窩鉗陽穴為牛角，皆所以包囊穴身使界水不割）。無牝右必割，無牡左必割，牝牡俱無，不能分開兩畔之水，必左右俱割腳（淋頭必然割腳，故穴後穴旁無牝牡砂均為割腳）。

The reason it is called "Pine and Male Sand" is that it closely adheres to the back of the qi point and subtly covers both sides, resembling the embracing form of male and female. In yin qi points such as the milk and protruding points, it appears as a cicada wing, while in yang qi points such as the nest and clamp points, it appears as a bull's horn. These forms are used to wrap around the qi point and prevent the boundary waters from cutting through it. If the "female" side is missing, the right side will inevitably be cut; if the "male" side is missing, the left side will inevitably be cut. If both sides are missing, the waters on both sides cannot be separated, and both left and right will be cut at the same time. Water dripping from the qi point will inevitably lead to cutting, so if there is no Pine and Male Sand behind or beside the qi point, it is considered as being cut.

無顯然臨穴之牝牡猶可，無肌理刷開之牝牡斷不成地，蓋有無蟬翼牛角，但得肌理刷開之面，而成穴者有之；未有無肌理刷開之面，但得蟬翼牛角而成穴者（蟬翼牛角不可無肌理之分）。

At the site of the burial mound, if there are no obvious male and female ridges, it is stillwith difficulty acceptable; but if there are no male and female ridges even when the texture is brushed open, then it is definitely impossible to form a proper burial site. Because even without the features of cicada wings or ox horns, as long as there is a surface revealed by brushing through the texture, it is still possible to form a burial site, and there are examples of this. However, there has never been a case where a burial site was formed solely依靠 cicada wings and ox horns without the differentiation revealed by brushing through the texture (this shows that cicada wings and ox horns cannot exist without the differentiation of texture).

肌理刷開者，土肉之紋理，如牛肉理之斜生，雨滲入土，從斜理分去，壙中有水而無氣。故穴中有水無水，以土理之分開不分開別之；則有氣無氣，亦以土理之分開不分開驗之。

The term "muscle texture opened" refers to the internal patterns within the soil. If these patterns run diagonally, like the texture of beef, rainwater will flow along the diagonal lines and drain away from the tomb site, leaving only water and no life qi. Therefore, whether there will be water in the tomb site in the future is determined by whether the soil's texture is separated or not; similarly, whether this land has qi or not is also tested by whether the soil's texture is separated or not.

蓋天下有生氣者，人物草木也。人物草木得有生氣者，手足眉目、羽毛鱗甲、枝葉蒂瓣顯然之形體，固無不分，即寸膚寸肉、一葉一瓣隱然之紋理，亦無不分。若只有顯分而無隱分，是猶塑畫者，雖具人物之形，全無生氣，何能知覺運動乎。星辰雖有明肩護帶，而無刷理刷開之分，即為粗蠢飽硬之體，何能有星面穴面之動氣乎。故蟬翼牛角肌理刷開之分，更宜亟講也。

In the world, things that possess life qi are humans, animals, and plants. Humans, animals, and plants possess life qi because their visible forms such as hands, feet, eyebrows, eyes, feathers, scales, hair, leaves, flower petals, and buds are all distinct. Even the subtle structures of an inch of skin, an inch of muscle, a leaf, or a flower petal are all distinct. If there is only visible distinction but no subtle distinction, it would be like statues and paintings, which may have the form of people but lack life qi. How could they have perception or movement? Mountains may have prominent shoulders and protective ridges, but if they lack the subtle differentiation of their internal structure, they would merely be a coarse, solid body. How could they have the dynamic life qi seen in star faces and cave faces? Therefore, the distinctions of cicada wings, ox horns, and the subtle differentiation of internal structures should be explained clearly and urgently.

然則穴中有石無石，又何以別之？曰：亦在蟬翼牛角肌理刷開之分而已。有此分者，剛硬之煞盪開兩邊，中間自有矬平，硬中囊軟，必然無石；縱有石亦如八字分開，其石必嫩，不謂之煞，石紋分開之中，必有土穴。無此分者，剛硬之石囊於中間，必無矬平而飽硬，即無石而純土，亦不可插（多有石山土穴葬後禍不旋踵，總由無矬平分合，渾身是煞故也）。帶石之山，其石一直生下，或從旁插入，陰煞極重；惟石八字分開，而有真矬真平者，穴有浮石亦無礙。

So then, how can we tell whether there is stone or not in the grave site? The answer remains: we only need to look at the layers of cicada wings, ox horns, and muscle patterns combed open. If these layers are present, the harsh energy is dispersed to both sides, leaving a low and gentle area in the middle. Hardness is wrapped with softness, and there must be no stone. Even if there is stone, it would be like the shape of the character eight, separated by the stone patterns. Such stone would be tender and not old, not considered as harsh energy. In the middle where the stone patterns are separated, there must be a hidden soil grave. If these layers are not present, the harsh stone is wrapped in the center, and the mountain body must be without any low and gentle areas, showing a single, stiff and swollen form. In such places, even if there is no stone and it is purely soil, it is not suitable for burial (many stone mountains with soil graves have misfortunes following after burial, the fundamental reason is the lack of low and gentle areas and the absence of separation and combination, the whole body being filled with harsh energy). For mountains with stone, if the stone goes straight down or comes in from the side, the yin harsh energy is very heavy. Only when the stone is separated in the shape of eight and there is indeed a real low and gentle area, then even if there are some floating stones in the grave, it is acceptable.

謂之分盡之分者，以分開金面之下，仍有分水之脊出脈者，未可言分盡也（金面下無矬平而有脊脈猶行而未止）。必至毬簷之顯分而見蟬翼蝦鬚，隱分而見肌理刷開（蝦鬚指毬簷，顯分自有蟬翼可見，若嫩乳嫩突之隱分，惟有肌理刷開），中間不復有脊脈之起，面前惟見有圓唇之收（穴暈前有微矬之小明堂，方見圓唇兩角收上而托），方為分盡。分盡之處，即是結穴之處。（附圖1）

The concept of "complete division" refers to the situation where, beneath a separated gold surface, if there is still a continuation of water-dividing ridges emerging, it cannot be considered as fully divided. (If beneath the gold surface there is no depression or flatness but there are still ridge lines, it indicates that the dragon qi is still moving and has not stopped.) It is only when reaching the ball and eaves section that the clear division can be seen with visible features such as the wings of a cicada and the whiskers of a shrimp, while the subtle division can be discerned by the texture being brushed open. ("Shrimp whiskers" refer to the clear division in the ball and eaves section, where the cicada wings are visible naturally; for the subtle divisions such as tender milk or tender protrusions, only the texture being brushed open can be observed.) In between, there should be no rising ridge lines, and before the site, there is only a round and smooth lip that comes together. (Before the site's aura, there is a slight depression known as a small bright hall, from which the two corners of the round lip can be seen rising up to support it.) Only at this point can it be considered as fully divided. The place where division is complete is where the site is formed. (The original text here included the first diagram, but the current version only has the title, and the diagram is lost.)

謂之分金之面者，以穴後毬簷，顯者如覆鍋，隱者如泥中鱉，穴前對望，儼如金字之面，俗謂之金屋，楊公謂之乘金。其劈中處，是分金之中也（即穴之中心），分金之中，即是點穴之中。

The concept of "the face of the golden coin" refers to the ball-shaped hill behind the grave site and the eaves in front, which appear clearly like an upside-down pot or subtly like a turtle buried in mud. When viewed from the front, it clearly resembles the shape of the character "金" (gold), commonly known as "the golden house." During the Tang dynasty, Yang Yunsong (Master Yang) referred to it as "riding on gold." The central point where it is split in half is the center of the golden coin (which is also the center of the grave site); this central point is where the point should be placed when determining the exact location.

未分盡而急插之曰斗（是純陰打穴斗煞即傷脈），已分盡而緩插之曰脫（是純陽插穴，脫脈即無氣），不於分金之中而旁插之曰偏（偏則失脈）。蓋出脈如菜姜之抽於心，結穴如花心之接於蒂。故曰：點穴之訣，在貫乎一脈之來，而處於至中之地，豈非言分盡之處，繫分金之中，即是穴之意耶（以上論分，以下論斂）。

If thesite are inserted before the division is complete, it is called "Dou" (this refers to forcefully inserting a穴位 in purely yin terrain, colliding with evil qi, which will damage the qi line); if the division is complete but the insertion is delayed, it is called "Tuo" (this refers to inserting a穴位 in purely yang terrain, and if the qi line is lost, the life qi cannot be obtained); if thesite are not placed exactly at the center of the division but are偏 to one side, it is called "Pian" (a slight deviation results in losing the qi line). One must understand that the emergence of the qi line is like the stem of leeks and ginger coming out from the center, and the formation of thesite is like the flower heart connected to the flower stalk. Therefore, the secret of pinpointing thesite lies in connecting the incoming qi line and placing it exactly at the center. This is precisely referring to the center of the division, which is where thesite should be. (The above discusses "Fen," the following discusses "Lian.")

其明肩護帶蟬翼牛角肌理，不自內分開，而反自外插入，即不插入，而直生無抱向之情者，均謂之斂（要本身技腳宕開，如人時開作X為佳）。或有大八字，而無隱八字，或有隱蟬翼而無明肩，或邊有邊無，參差不齊者，亦謂之斂。蓋當分不分，即是斂也。

These features—clear shoulders, protective bands, cicada wings, ox horns, and flesh texture—if they are not separated from the inside out, but instead inserted from the outside inward; or even if they are not inserted, yet grow straight out without any embracing or facing inward, all of these are called "concealment." Similarly, if there are only large八字 (eight characters) but no hidden八字, or only faint cicada wings but no clear shoulders, or if one side has them and the other does not, appearing uneven, they are also called concealment. In summary, if they should be separated but are not, it is called concealment.

斂則生氣不行，與分相反。分者陽氣舒發，生長之象；斂者陰氣收藏，肅殺之象。故自穴後毬簷溯至分龍、太祖，俱喜分而忌斂。但山之全無分者亦少，似分而非真分者最多，顯然分開斂入者易見，隱然分開斂入者難明，或大分小分似乎俱備，而地反假；或顯分隱分似乎有缺，而穴反真。

Once the mountain is gathered, the life qi becomes stagnant and cannot move, which is exactly the opposite of 'fen'. 'Fen' refers to the weather when yang qi spreads and sprouts, and all things grow; 'lian' refers to the weather when yin qi gathers and retreats, leading to the withering and decay of things. Therefore, from the ball eaves behind the mound, going up to the dragon division and the great ancestor mountain, everywhere prefers 'fen' and avoids 'lian'. However, mountains that have no 'fen' at all are very rare. Most mountains appear to have 'fen' but in reality are not genuine 'fen'. Obvious separation or gathering is easy to recognize, but subtle separation or gathering is difficult to discern. Some mountains seem to have both large and small 'fen' but in fact are fake; others seem to lack some 'fen' but in fact are genuine.

諸疑般似不決者，惟其脈路穴情，如知鵝毛之亢（音竅），寬牽線之軟，兩邊護砂（左右龍虎貼穴牝牡砂俱是）如側手臂之曏者必真；脈路穴情如覆鵝毛之飽，或如急牽線之硬，兩邊護砂如側手臂之背，或如手臂之覆，與仰面不向面背者俱假（覆則不分，背面仰而不向，雖仰何益）。以此法互證之，而真假疑似，不難盡剖矣。

When encountering such ambiguous and difficult situations, simply observe: if the ridge line and the site are like a feather floating upward (the term '亢' is pronounced as 'qiao'), soft as a loosely held thread, and the surrounding protective ridges (including the left and right dragon and tiger ridges and the nearby male and female ridges near the site) are like arms bent inward to embrace, then it is certainly genuine. Conversely, if the ridge line and site are like an inverted feather floating, swollen and heavy, or like a tightly stretched thread, stiff and rigid, and the surrounding protective ridges, though appearing like bent arms, face away from me, or are like arms folded backward, or although they are raised but do not turn toward the site, these are all false. Using this method for mutual verification, the true and false, as well as the ambiguous, can be clearly discerned one by one.

右圖（附圖2）第一節護帶斂入，先分開而外背內面無妨。三節六節，界水透頂，在蟬翼外無妨。四節左邊無運翼，犯邊有邊無之病，如在穴山多不成地；今在後龍，旁砂如花瓣相向，脈路如寬牽線，前後龍俱開面，無妨。

The diagram on the right (Appendix Figure Two of the original text, now only the title remains, the figure itself is lost) shows: The first section's protective belt, although converging inward, had previously spread outward. The outer side is the back and the inner side is the face, so it is acceptable. The water boundary of the third and sixth sections flows all the way to the mountain peak, as it flows outside the cicada wing, so it is also acceptable. The fourth section is missing the cicada wing on the left, which violates the rule of 'having a boundary on one side and not on the other.' If this situation occurs on the site mountain, it is usually unlikely to form a good site. However, since it occurs on the rear dragon, the surrounding protective sands are like petals facing each other in pairs, the ridge line is like the thread of a pine tree, and the dragon before and after both open up to the front, so it is still acceptable.

五節脈路闊大似貫頂，但有肌理刷開，逼開界水，不致扣脈，非無分中有分，則必有小矬小平，而不硬直，亦無妨。七節左邊無蟬翼砂，本是大病，幸非穴山，前後龍俱開好面，本身脈如寬牽線，旁砂外背久面，故無妨；若半山無金魚砂，界水扣肋割脈，得脈如見牽線，左右砂外背內面，亦無妨。

The fifth section of the ridge appears broad and seems to run straight up to the top, but it has a texture that spreads out, pushing the boundary water to both sides, so it does not tightly bind the ridge body. This shows that it is not entirely undivided, but rather has a hidden division within the undivided state. Therefore, there must be small depressions and gentle slopes, and it will not be a straight, rigid line, so it is acceptable. The seventh section lacks the butterfly sand on the left, which is usually a major flaw. Fortunately, it is not located on the hill where the tomb is situated. The dragon lines before and after have good faces, and the ridge itself resembles a loose thread. The surrounding sands are on the outer side, which is the back, and the inner side, which is the face, so it is acceptable. Similarly, if there is no golden fish sand in the middle of the hill, the boundary water would bind the hill's ribs and cut the ridge. However, as long as the ridge appears soft and flexible like a thread, with the protective sands on the outer side as the back and the inner side as the face, it is still acceptable.

八節正體星辰似飽，幸而兩邊菱角伶俐，中有肌理刷開之分，必有小矬小平之勢，故雖似飽無妨。若八字囫圇無菱角，中間雖有肌理隱分，而無數次小矬小平，及無兒囪之微有（音一無來之殺也）者，為分不盡，必無融結，況肌理直生斂入者乎。

The main star peak in the eighth section appears somewhat full and swollen, but fortunately its sides are clearly defined and sharp, with a distinct division in the middle. This indicates there must be some small depressions and gentle slopes, so even though it seems swollen, it is not a problem. Conversely, if the eight characters form a single, solid mass with no clear edges, although there may be some subtle divisions in the middle, there are no successive small depressions or gentle slopes, and no slight concave area like an infant's soft spot (this character is pronounced the same as 'yi', meaning no harmful energy is coming in), then the division is not thorough, and there will certainly be no true convergence and consolidation. Moreover, if the texture is straight and stiff, and turns inward, that is even worse.

凡分斂之病，共有十。至凶而不能變吉者，有十焉：一曰無大八字；二曰大八字參差不齊（一邊先分，一邊後分）；三曰大八字少一邊；四曰大八字囫圇無稜角（囫圇即無背面，無背面即無菱角）；五曰大八字之內既無蟬翼，又無肌理刷開；六曰界水夾脈透頂（頂前出脈硬覆）；七曰護帶外面內背，或無背無面，逢外插入；八曰蟬翼去差金魚砂不齊；九曰到穴無分金之面，或牝牡不全；十曰肌理直生斂入。

All faults related to the division and convergence of forms amount to ten, all extremely凶 and incapable of turning into good fortune. First, there is no large八字. Second, the two sides of the large八字 are uneven, one side separating first and the other later. Third, the large八字 has only one side. Fourth, the large八字 is a single mass without any edges, as it cannot distinguish between back and front, and without back and front there are no edges. Fifth, within the large八字 there is neither the delicate layer of蝉翼 nor the distinct texture of肌理. Sixth, the boundary water is accompanied by a ridge that runs directly to the mountain peak (the ridge at the peak is hard and covers over). Seventh, the protective belt has the outer side as the face and the inner side as the back, or cannot distinguish between back and front at all, and it is inserted from outside to inside. Eighth, the蝉翼 is uneven, one before and one after, and the goldfish sand on both sides is not level. Ninth, at the site of the穴 there is no face for the division of gold, or the male and female sands are incomplete. Tenth, the texture of肌理 rises straight inward.

龍有病能變好面而結小地者三：一曰大八字一邊反背；二曰大八字自分個字而成龍；三曰大八字反小而不罩其小八字。此三者得下面博出星飽（穴山成星體，吉形牛山有遞脈節泡），有分金之面，脈路仰而不覆，穴隋面而不飽（臨穴毬簷與牝牡砂均有隱分之面），左右砂向而不背（指龍虎砂而言），出唇吐氣，砂水聚集者，仍有小結，不可以祖山不美而棄之。

Although the dragon may have some flaws, it can still form a good site and create a small hill, under three conditions. First, the large八字 has one side that is opposite. Second, the large八字 itself branches out to form another character, creating a separate dragon. Third, the large八字 is actually smaller than the inner small八字, and cannot cover the small one. Under these three conditions, if the lower part can produce full star peaks (the hill forms a star shape, with a favorable mountain body and a continuous ridge with nodes), there is a face with accurate measurement, the ridge line is upward rather than downward, the site is open rather than full (the ball, eaves, and male and female sands near the site all have hidden faces), the left and right protective sands face forward rather than backward (referring to dragon and tiger sands), the site in front has a lip mat that exposes life qi, and the sands and waters gather with affection, then there will still be a small formation, and it should not be discarded just because the ancestral mountain is not beautiful.

雖有病而不傷大體者五：一曰大八字一邊倒稜；二曰本山出脈處，被護龍之砂自外插入；三曰內層之護帶蟬翼當小，外層之護帶明肩當大，今相同如棕櫚葉；四曰後龍山頂蟬翼肌理之分，邊有邊無（一邊有則生氣從有之一邊落下，故無妨），半邊界水，夾脈透頭；五曰半山無金魚砂，或邊有邊無。

Although there are flaws, they do not harm the overall situation in five cases. First, in the large八字, one side of the edge slopes outward. Second, at the place where the main mountain produces a ridge, the sand from the protective dragon comes in from the outside. Third, the inner layer of the protective belt, which should be smaller, and the outer layer, which should be larger, are now the same size, like a palm leaf, evenly divided. Fourth, on the top of the rear dragon mountain, one side of the wing and texture is present while the other is not; since the side that exists allows the life qi to flow down along it, it is acceptable, and thus the boundary water on one side cuts through the ridge all the way to the mountain top. Fifth, there is no golden fish sand in the middle of the mountain, or it is present on one side but not the other.

此五者得後龍節節開面，脈路段段矬平，旁砂面面相尚，毬簷唇口分明，局勢環聚者，雖有一節之疵，不滅真龍之力。

These five conditions, as long as the subsequent dragon sections all present their faces, the pulse line is segmented with alternating depressions and gentle slopes, the protective sands on both sides face each other and complement one another, the ball eaves behind the site and the lip mouth in front are clearly defined, and the entire situation is embracing and converging, then even if a section has some imperfection, it will not diminish the strength of the true dragon.

又大龍將盡，節節分枝，成地之處，其分龍處之大八字護帶一邊背我者，不可以起祖發足之山谷論（此分龍是大龍行度處分來與起祖發足有別，蓋枝枝成地之處，分大龍一二節，即入穴分龍便作太祖，故亦曰分龍詳見於第三卷），因其背我而棄之（脫化多者，砂水小能處處拱顧，果龍真穴的間或有背無妨）。只要出脈處（分龍出脈處）有小開面，有矬有平，前途能傳出數節開面星辰，本山枝腳不顧人者，亦成中下之地（以上論病龍棄取）。

There is another situation: when the main dragon is about to reach its end, it branches out into smaller branches at each section. At any place where it can form land, if the large八字 (eight characters) protective belt at the branching point has one side facing away from me, it cannot be compared with the ancestral origin and the valley of the main dragon's origin. (Here, the branching dragon refers to the branches that branch out from the main dragon during its course, which is different from the origin and the starting point of the ancestral dragon. Because wherever a branch can form land, as long as it branches out one or two sections from the main dragon, the branching dragon that enters the site can be temporarily regarded as the great ancestor, so it is also called a branching dragon, see Volume Three.) Therefore, it is not necessary to discard it just because it faces away from me (for dragons with many changes in their forms, the terrain and water may not be able to support and look after every place; if it is indeed a true dragon and a true site, occasionally having one place facing away is not a problem). As long as the place where the pulse emerges (referring to the place where the branching dragon emerges) has a slight opening, with some low and gentle terrain, and can still transmit a few sections of opening peaks ahead, then even if the branches of the mountain do not look after people, it can still become medium or lower quality land. (The above discussion is about the selection and rejection of sick dragons.)

或曰：從來只有分合二字，今分字下添入斂字，合字下添入割字，何也？曰：向、背、仰、覆、聚、散六字，一好一歹，俱有相反者為對，獨分合二字，俱在好邊。求其分相反之字，合字是也；求其與合相反之字，分字是也。然穴後宜分不宜合，穴前宜合不宜分（分則氣束，合則氣止，山洋龍法穴法二句，包括殆盡，此不但指穴後穴前之幹流水痕言），故以斂字易合為分字之反，謂穴後只宜分開，不宜斂入；以割字易分為合字之反，謂穴前只宜合腳，不宜割腳也（合腳者，金魚水從毬簷從分來合於唇下，又有兩砂兜抱其唇也，割腳詳下合割篇）。

Someone asked: "In the past, only the words 'split' and 'merge' were discussed. Now you have added the character 'gather' under 'split' and 'cut' under 'merge'. Why is this?" The answer was: "The six characters 'face', 'back', 'look up', 'look down', 'gather', and 'scatter' each have one good and one bad counterpart, with each having an opposite. However, the two characters 'split' and 'merge' both fall on the good side. To find the opposite of 'split', it is 'merge'; to find the opposite of 'merge', it is 'split'. But behind the tomb, splitting is favorable and merging is not; in front of the tomb, merging is favorable and splitting is not. (Splitting would block the energy, merging would stop the energy. The methods for dragon lines and tomb sites in mountainous areas and plains are almost entirely covered by these two sentences, and they are not only about the dry water marks around the tomb.) Therefore, I use the character 'gather' to replace 'merge' as the opposite of 'split', meaning that behind the tomb, only splitting is appropriate and gathering is not. I use the character 'cut' to replace 'split' as the opposite of 'merge', meaning that in front of the tomb, only merging is appropriate and cutting is not. (所谓合脚, is when the golden fish water splits from both sides of the ball eaves and converges below the lip, with two ridges of earth surrounding the lip. The details of cutting are explained in the section 'Cutting and Merging' below.)"

或曰：斂字與合字義似相同，而云忌斂者何歟？曰：合字穴前始用之，自穴後毬簷溯至分龍、太祖，一見斂入，生氣不來。況合者先自內分開外背，內面而環抱其內也；斂者竟自外插入內背，外面或無背無面而插入也，是以有別（上二節概論分斂）。

Someone asked: "The characters lian (gathering in) and he (joining) seem to have similar meanings. Why then is lian considered to be something to avoid?" The answer is: "The character 'harmony' is only used in front of the mound. When tracing back from the mound's rear through the ball roof to the dragon's division and the great ancestor, once convergence and inward insertion are encountered, the life qi cannot come in. Moreover, 'harmony' first separates from inside out, with the outer side as the back and the inner side as the front, then returns to enclose it from the inside; whereas 'contraction' directly comes in from outside, with the inner side as the back and the outer side as the front, or even fails to distinguish the back and comes in directly. Thus, the two are clearly different." (The above two paragraphs are a general discussion of fen (dividing) and lian (gathering in).)

或曰：但聞穴有蟬翼，未聞祖山山頂亦有蟬翼。曰：重德彰云“出身處有蟬翼護帶前去必成大地”，說見《四神秘訣》。出身者，太祖分龍處也，則蟬翼豈止穴旁有哉（此節論出身故上蟬翼）。

Someone asked: I have only heard that there is a蝉翼 near the q穴 field, but I have not heard that there is also a蝉翼 on the top of the ancestral mountain. The answer says: Chongde Zhang mentioned in the book "Four Secret Rules" that "if there is a蝉翼 protecting and surrounding the place of origin, then success will surely come." The term "place of origin" refers to where the great ancestor mountain branches off. This shows that蝉翼 is not only found near the q穴. (This section discusses the origin of the dragon, so it refers to蝉翼 on the top of the mountain.)

或曰：肌理刷開，未嘗聞之。曰：橫看壁面直指斜膚，彷彿有無，是為得之，此古人語也，非肌理刷開之謂乎。

Someone asked: "I've never heard of the term 'muscular texture brushed open.' " The answer was given: "Ancient people said, 'Looking horizontally at the wall-like mountain face, pointing straight at the slanting skin texture, feeling it as if it exists and does not exist.' " Looking horizontally at the mountain face as if it were a wall, and pointing straight at the slanting skin texture, experiencing it in the state of seeming to exist and not exist—this isn't exactly describing the concept of 'muscular texture brushed open'?

或曰：顯八字之內，固不可無隱八字，但隱八字如蟬翼者可見，如肌理刷開者，非法眼難明，或草木蓁蕪，或種植開損，雖法眼亦難明，且山水之個字三股者居多，豈盡如雞爪假個字乎？曰：但觀山頂上截，有一段平面，無陰脊透頂，有矬有平，落下一段方出脈如寬牽線、仰鵝毛者，定有隱八字，便是正脈；若陰脊透頂，不先作一矬之勢，而在出脈如急牽線或覆鵝毛者，定無隱八字，即有亦是砂體。

Someone asked: In an obvious birth chart, there must also be a subtle one, but within the subtle birth chart, some things like the wings of a cicada are still visible, while others, like the texture of wood scraped open, are not clear to anyone without the proper insight. Moreover, some areas are overgrown with vegetation, while others have been cultivated and the terrain has been altered, so even with insight, it is difficult to see clearly. Furthermore, in the mountains and rivers, the majority of the character shapes are clearly defined, so are they all false characters shaped like a chicken's claw? The answer is: Just look at the upper part of the mountain peak. If there is a flat section without a clear ridge line reaching the top, with a low dip and a gentle slope, and the line only emerges after a descent, with the line resembling a loose thread or feathers floating upward, then there must be a hidden birth chart, which is the main line. If the ridge line reaches the top directly without first dipping low, and the line emerges like a tight thread or inverted feathers, then there must be no hidden birth chart, and even if there is, it can only be a sand formation.

蓋真個字必平而無脊，上半截有肌理刷隱分，不遽然分開三股，故有平面（山頂上半截有平假個面方為開面之真）；字必渾而有脊，上半截無肌理隱分（渾者剛飽之謂，山頂上半截有脊而剛飽者，即是圓頂出脈），即截然分開三股，故無平面也（此背論個字真偽）。

To understand the true form of the character "个," it must be flat and smooth without a ridge line, with a subtle texture on the upper part that gradually separates without splitting immediately into three parts, thus forming a flat surface (the upper part of the mountain top is flat and smooth, which is considered true "opening face"). The false form of "个" is always round and has a ridge line, with no subtle texture on the upper part (the term "浑" refers to being stiff and full; the upper part of the mountain top with a ridge and being stiff and full is called a rounded top with a vein). It splits into three parts right from the beginning, so there is no visible flat surface. (This passage discusses the authenticity of the "个" character from the opposite perspective.)

或曰：同在此山，何謂自外插入，即插入便何妨？曰：如人之眉目，自印堂分開，法令紋從鼻旁分出，為自內分開，方成人相，若眉目自太陽生來，法令紋從兩顴生進，為自外插入，便不象人形，又如花果之細枝數片嫩葉，一朵花瓣，從本枝本蒂分出，為自內分開，方成花果，若本枝無葉無瓣，或有而不全，被旁枝之葉瓣挨入本技，為自外插入，便不成花果。

Someone asked: Since they are all on the same mountain, what does it mean to "come in from outside"? Even if they do come in, what harm is there? The answer was: It is like the five senses of a person. The eyebrows and eyes branch out from both sides of the forehead, and the lines between the eyebrows branch out from both sides of the nose. This is called branching out from inside to outside, which forms the appearance of a person. If the eyebrows and eyes grew from the area of the temples, and the lines between the eyebrows came in from the sides of the cheekbones, that would be branching in from outside to inside, and it would not look like a human face. Similarly, take flowers and fruits. The small leaves and petals on the fine branches all branch out from their own stems and buds. This is called branching out from inside to outside, which makes them become flowers and fruits. If there were no leaves or petals on the main branch, or if they were incomplete, but instead leaves and petals from other branches were forced into the main branch, that would be branching in from outside to inside, and they would not be considered as flowers or fruits.

故大小八字，要在本目之頂與肩，先作分開之勢，然後環向其身者，為自內分開，方能成地，若本身不行作分開之勢，被隔股別技之砂從旁插將進，不為自外插入，斷不成地，蓋自內分開而環向本山者，定是外背，內面自外插入，而唐突本山者，定是內背，外面或無背無面，若本身已有大小八字，自內分開，而隔股之砂，自外插入則不忌，但面來向我者佳（此節論穴山大小八字之外）。

Therefore, both large and small eight characters must first be arranged in a separated posture on the summit and both shoulders of the main mountain, and then turn back to embrace the body of the mountain. This is called separating from within to outside, and only then can the land be formed. If the main mountain itself does not display a separated posture, but instead is intruded upon by a branch of sand from the side, this is called inserting from outside to inside, and it will certainly not form land. The reason is that when separating from within to outside and embracing the main mountain, the outer side must be the back and the inner side the front; whereas when inserting from outside to inside and disturbing the main mountain, the inner side must be the back and the outer side the front, or it may be impossible to distinguish the back and front. If the main mountain already has large and small eight characters and has separated from within to outside, then even if a branch of sand comes in from outside, there is no need to be cautious about it; it is only necessary to have that sand facing towards me. (This section discusses sand other than the large and small eight characters of the mountain.)

或曰：龍格中惟梧桐兩邊均勻，蒹葭杞梓楊柳等枝，非參差不齊，則邊有邊無，其福力雖不及梧桐枝，未嘗為假。今以參差不齊、邊有邊無為假，得無背先哲之論乎？曰：彼所論者，行度處之枝腳橈棹，予所論者，開面處之大小八字，楊柳蒹葭邊無參差而不妨者，以分龍入首，開面成星，自有明肩蟬翼之齊分者在，設此處邊無參差，雖梧桐枝亦假，烏能成地（此節論分龍入首須明肩蟬翼）。

Someone asked: Among various branch patterns, only the "Wutong branch" has both sides evenly balanced. The branch patterns of "Jianjia," "Qizi," and "Yangliu" are not evenly balanced but either uneven or one side present and the other absent. Although their fortune is not as good as that of the Wutong branch, they are not considered false. Now, if you consider all uneven and one-sided branch patterns as false, isn't that contradicting the previous masters' views? The answer was: The previous masters discussed the branch patterns along the dragon's path, while I am discussing the size and shape of the face at the opening. The reason why the patterns of "Jianjia" and "Yangliu" being uneven or one-sided is not considered false is that when they reach the point of dividing the dragon and the beginning of the main ridge, they open up to form a star shape, with clear shoulders and folded wings evenly separated. If even at this point they are uneven or one-sided, then even the Wutong branch would be considered false, and how could it form a good site? (This passage explains that at the points of dividing the dragon and the beginning of the main ridge, clear shoulders and folded wings must be present.)

或曰：分斂之法，可辨地之真假，亦可辨地之大小乎？曰：萬觀其始分再抽之際，大八字大護帶多者，前去必成大地，大八字小，護帶少者，前去必成小地（此論護帶）。

Someone asked: Can the principles of division and convergence distinguish the authenticity of a site and also its size? The answer is: Just observe when the dragon pulse first separates and then retracts again. If the large八字 is broad and has many protective bands, there will certainly be a large site ahead. If the large八字 is narrow and has few protective bands, there will certainly be a small site ahead. (This refers to the protective bands.)

或曰：十六字中，首列分字字者何歟？曰：分字即開面之開字，未有不分而能開面者也，故分字為首重雲。

Someone asked: "The terms 'open face' and 'ground step' consist of sixteen characters. Why is the character 'divide' placed first?" The answer was: "The character 'divide' is equivalent to the character 'open' in 'open face'. There has never been an 'open face' without division, so the character 'divide' is considered most important."

或曰：子言無分金不出脈，豈水木火土無脈乎？曰：五星之體不同，而分金之面則一（星體雖不同而落脈必成金面，故曰：分金。蓋言分出如金字之形為面也，非謂五行之金），如曲些是水之分金，長些是木之分金，尖些方些是火土之分金，五星皆有分金之面，然後出脈也（此論星面）。

Someone asked: You said that without the 'division of gold' (分金), there can be no ridge (脉). Then, are the stars of water, wood, fire, earth also without 'division of gold'? The answer is: The forms of the five stars are different, but the 'division of gold' surface is the same. Although the stars are different, when they fall into a ridge, they must form a surface that looks like the character 'gold' (金), so it is called 'division of gold'. This refers to dividing a surface that resembles the character 'gold', not referring to the metal star in the Five Phases. For example, if the line is slightly curved, it is the 'division of gold' of the water star; if the form is slender, it is the 'division of gold' of the wood star; if the tip is sharp and the form is square, it is the 'division of gold' of the fire and earth stars. All five stars have their own 'division of gold' surfaces, and then they can produce ridges. (This section discusses the surface of the star peaks.)

或曰：子言分金之中，是點穴之中，金星吊角穴閃薄邊者，豈亦在分金之中乎？曰：金星吊角者，因當中不出脈，閃歸個字之丿丶邊出脈，而隱然分金之面在於角上也（金星吊角，大金面之旁另開小金面，點穴小金面之中即是分金之中），穴閃薄邊者，因當中厚而死，分金之面，閃歸薄邊，如人側面一般，雖非折量之中，未嘗不在分金之中，故宜就其金面中立穴也（此節論閃脈）。

Someone asked: You said that the center of the golden thread is the center of the point, so does the pit where the golden star hangs at the corner, and the pit that shifts to the thin side, still lie at the center of the golden thread? The answer is: The so-called golden star hanging at the corner is because the central line does not extend, but instead the line shifts to the side of the character '一' (a horizontal stroke) either to the left or the right, and the subtle face of the golden thread falls on that corner (the golden star hanging at the corner refers to opening a small golden face beside the large golden face; the center of this small golden face is the center of the golden thread). The so-called pit shifting to the thin side is because the central part is too thick and dull, so the face of the golden thread shifts to the thin side, like a person turning their face sideways; even though it is not at the measured center, it is still at the center of the golden thread, so the pit should be established at the center of that golden face. (This section discusses the shifting of the line.)

或曰：何謂化生腦？曰：山頭如人之頂，化生腦如人之額（山頂前之微突連於山頂者是也）。謂之化生者，以山之起頂乃是陰體，欲落脈必先作隱隱分開之勢，將硬氣盪開兩邊，則隱分之叉下，必有一呼之微，有如小兒囪門之上截（如兒囪上截者，喻其有之極微），此陰化陽而為陽也。從此化陽之前，生起小腦，是為化生腦，此陽化而為陰也（頂前落脈微有，有前微起，有此陰陽變化脈方不起）。

Someone asked: What is called "huasheng nao"? The answer is: The mountain peak is like the top of a person's head, and huasheng nao is like the forehead (the part in front of the山顶 that is slightly rounded and connected to the山顶). It is called "huasheng" because the mountain peak belongs to the yin form. In order for the qi to descend, it must first appear as a subtle separation, dispersing the hard qi to both sides. Thus, beneath the subtle fork where this separation occurs, there must be a slight depression, like the upper part of an infant's soft spot (using the infant's soft spot as a comparison, it describes the depression as extremely fine). This is the transformation of yin into yang. From this point where yang emerges, another small qi pocket forms ahead, which is called huasheng nao. This is again the transformation of yang into yin (before the qi descends from the mountain peak, it first slightly depresses, and before this depression, it slightly elevates; with such yin and yang changes, the qi will not be stiff).

陰陽變化，呼吸浮沉之機，已朕兆於此（吸則氣升而浮，呼則氣降而沉），故其腦上必有分開之金面，分下有一呯之微者，必前有一吸之微起（微起便是小腦），而此下之節泡毬簷，亦莫不從此化陽之前生，故脈動而氣生。

The changes of yin and yang, as well as the mechanism of inhalation and exhalation with qi rising and sinking, are already evident here. Therefore, the brain must have a distinct golden surface, and beneath this division there is a slight depression. In front of this depression, there must be a corresponding slight protrusion, which is the small brain capsule. The following structures, such as the nodes, globes, and ridges, are all generated from this source of yang transformation. It is precisely for this reason that the pulses become active and life qi is generated.

若不從化陽之前生起，則生機已絕，無陰陽變化，即無呼吸浮沉之動脈，何能有氣（有前生突則氣生，不從有前生突則氣死）。故頂前無此腦推出，而穴中直見其頂者，固不成地；即有此腦而不從化陽之前生出，則陰煞未化，亦不成地（有腦而無有即是純陰，此節論化生腦）。

If the vital energy does not arise from the place of yin transformation and move forward, then the vitality is already cut off: there would be no change between yin and yang, and thus no activity of breathing and rising and falling of the pulse, how could there be qi at all (a depression first appears, then a protrusion arises, and qi is generated; if a protrusion does not arise before a depression, then qi dies). Therefore, if the peak of the mountain is directly visible from the site of the grave without any protrusion of the transformed brain in front, it is inherently unable to form a proper site. Even if there is such a brain structure, but it does not arise from the place of yin transformation, then the yin evil has not been transformed, and it still cannot form a proper site (having a brain structure but lacking that slight depression is purely yin. This section discusses the transformed brain).

或曰：篇中引喻人物草木，於地理何關？曰：以其分合向背之性情，與地理同。地之生氣不可XX，分合向背推之；地之分合向背，亦如人物草木之分合向背也。然非登覽涉歷，細心理會，難按而知。

Someone asked: The text constantly uses people, animals, and plants as analogies. How is this related to geography? The answer is: precisely because their nature of separation and union, facing and turning away, is the same as that of geography. The life qi in the land is invisible and intangible (the original text has two missing characters, which are recorded without supplementation), and can only be inferred through separation and union, facing and turning away; the separation and union, facing and turning away of the land are also similar to those of people, animals, and plants. However, without personally climbing mountains and crossing rivers, and carefully experiencing it, one cannot easily understand it merely by reading books.

今試以人面喻之：百會，山頂也；額，化生腦也；耳與顴骨，大八字也；眉目，小八字也；面上肌膚細紋，肌理刷開也；法令紋，蝦鬚水也；印堂平，脈不貫頂也；山根軟，玄武垂頭也；鼻準豐隆，天心壅突也；準頭截斷，毬前一矬而脈止也；人中，葬口也；下頷，圓唇也；法令頰骨之兜收，下合也。

Now let's use the human face as an analogy: the top of the head, the Baihui point, corresponds to the mountain peak; the forehead corresponds to the brain's origin; the ears and the cheekbones correspond to the large八字; the eyebrows and eyes correspond to the small八字; the fine lines on the facial skin correspond to the texture of a brushstroke; the nasolabial folds correspond to the shrimp whisker water beside the acupoint; a flat Yintang corresponds to the pulse not reaching the top; the mountain root (the base of the nose between the eyes) being soft corresponds to the Black Tortoise mountain hanging its head; a full and prominent nose tip corresponds to a bulge formed at the Tianxin point; the nose tip stopping there corresponds to a low area in front of the ball where the qi stops; the philtrum corresponds to the grave's entrance; the chin corresponds to the round lip in front of the grave; the nasolabial folds and the cheekbones converging inward correspond to the waters in front of the grave converging below.

再以花木喻之：放甲，祖山之分也；未抽條，先布葉，如有個字方出脈也；欲作幹，先分枝，如有橈棹方成龍也；大葉之內，旋生小葉，如大八字內有小八字隱八字也；花蒂，到頭束氣也；花開，開窩結穴也；結果，聚氣突穴也；花瓣之放開，上分也；花瓣之抱向，下合也。

Using plants and trees as an analogy: when a seed breaks through the shell and sprouts, it is like the main mountain dividing; before branches grow out, leaves appear first, which is like having a character shape before the veins emerge; to form the main trunk, side branches must first sprout, which is like having the radial and lateral branches before it becomes a dragon; large leaves give rise to smaller leaves, which is like a large八字 containing a small八字 and a hidden八字; the flower stalk is like the gathering of energy at the end; when the flower opens, it is like forming a pit and a mound; when fruit forms, it is like gathering energy to form a prominent mound; when petals spread outward, it is like the 'division' above the mound; when petals curl inward, it is like the 'convergence' below the mound.

眉目法令，甲葉蒂瓣，俱自內分開，外背內面，非自外插入，俱雙雙對分，非如不對節草邊無參差，山之明肩蟬翼金魚砂，俱當似之，反此則假。夫人物草木之無地理，同氣而異形，萬殊而一致，散之雖分彼此，要之可以相通，故昆蟲物類，皆得以取形定穴，亦以形雖變，而分合向背之性情則一也。

The eyebrows, eyes, and the lines on the face all grow outward from the inside, with the outer side being the back and the inner side the front, not inserted from the outside inward. They are paired and symmetrical, unlike wild grass which has uneven nodes, with one side having and the other not. The clear shoulders, cicada wings, and golden fish grains on mountains should also be like this; if reversed, they are fake. Humans, animals, plants, and geography are different things, yet they all belong to the same kind of energy but have different forms. Though they are diverse, they all converge to the same essence. When viewed separately, they have distinctions, but when considered as a whole, they can be connected. Therefore, throughout history, people have used the shapes of insects and various creatures to determine the location of a site, because although their shapes may change, their nature of division, combination, front and back remains consistent.

（此篇耑論垂頭出脈以證開面之有無）

This passage specifically discusses "Chui Tou Chu Mai," using it to verify whether a mountain has a face.

何謂仰覆？曰：如仰鵝毛寬牽線為仰，如覆鵝毛急牽線為覆（仰鵝毛與寬牽線、寬軟無異，覆鵝毛是飽肚。急牽線是直硬，二者不同。山仰是開陽獻面，陽主生山，覆是純陽囊煞無生煞也）。仰鵝毛（俗稱毛口）、寬牽線，皆軟脈之形也，出脈如之，自然有撲前之勢，有顧下之情，即是垂頭（自成章云：“垂頭開面精神所注，顧左則穴居左，顧右則穴居右，顧中則穴居中”）。

What are "Yang" and "Fu"? The answer is: the shape resembling an upturned goose feather or a loosely drawn thread is called Yang; the shape resembling an inverted goose feather or a taut thread is called Fu. An upturned goose feather and a loosely drawn thread are both soft and broad; an inverted goose feather is like a full belly, and a taut thread is stiff and hard, thus differing in nature. When a mountain is upturned, it is opening its face to the sun, and Yang represents growth and vitality; when a mountain is covered, it encloses evil qi, and there is no life qi present. An upturned goose feather (commonly known as "mao kou") and a loosely drawn thread both represent the shape of a soft vein; if a vein takes this form, it naturally has a forward falling momentum and a look of looking back, which is called "chui tou." (As mentioned in "Zicheng Zhang": "The place where the mountain turns its head and opens its face is where the spirit is concentrated. If the mountain looks to the left, the q穴 is on the left; if it looks to the right, the q穴 is on the right; if it looks straight ahead, the q穴 is in the center.")

急牽線、覆鵝毛，皆硬脈之形也，出脈如之，自然有退後之勢，無顧下之情，即是不垂頭（大抵頭俯則腰軟，自然面頭仰，則胸突意向前奔）。頭之垂不垂，在矬平之有無真假，又在分之有無真假定之。真分者，顯分成個字之形，盪開外層之硬氣；隱分成分金之面，盪開內層之硬氣。硬氣盪開於兩旁，脈必脫卸而軟泛。

Taut thread and an overturned feather are both forms of hard pulse; if the pulse appears like this, it naturally shows a posture of retreating backward, without the intention of looking back. This is called "not hanging the head" (generally, when a person lowers his head, his waist naturally becomes soft; when he lifts his head, his chest becomes prominent, and his demeanor appears to rush forward). Whether a mountain head hangs down or not depends on the presence or absence of true flatness and depression. Going further up, it depends again on the presence or absence of true "division." True division is clearly formed in a shape like the character "zhi" (个), which disperses the hard energy on the outer layer; subtle division forms the "golden face" (分金之面), which disperses the hard energy on the inner layer. Since the hard energy is dispersed to both sides, the pulse must necessarily become soft and loose layer by layer.

故隱八字之又下小矬一矬，而有數尺之峻，峻前小口一口，而有數尺之平（此論山頂開面出脈），其平盡處近下看之，必是些突泡（此突泡在山頂前即是化生腦），其泡亦必有隱八字之分，有小矬小平。遞下凡有微泡（概指遞脈突泡而言），皆分隱八字，而隱八字之叉口，必有微有（微泡有有方見八字隱分遞脈），如小兒囪門之上截，脈從此微有中遞下者，即是脫卸而軟。

Therefore, beneath the hidden eight characters, there will be a slight depression, forming a steep slope several feet high; before this steep slope, there is a slight narrowing, followed by a section several feet long that is gently flat (this refers to the situation when the mountain peak opens out and the ridge emerges). When reaching the end of this flat section and looking closely downward, there must be some small swellings (those that appear in front of the mountain peak are called the transformed brain). These swells must also have hidden eight characters, with small depressions and small flat sections. Further down, wherever there are minor swells (generally referring to swells along the ridge), they will each branch out into hidden eight characters, and at the fork of the hidden eight characters, there must be a slight depression (this slight depression makes it visible that the hidden eight characters are branching along the ridge). The shape is like the upper half of an infant's soft spot; the ridge descends in sections through this slight depression, which is called shedding and flexible.

軟之甚者，以二三小矬小平，作一大矬大平之勢，下面又有總還口之大平（大矬大平之下，又有大平之總還亢，方見脫卸之極軟，但下面又復有分，此處尚非穴場），大平盡處，下面望之，必是一大泡，其泡又復有分，有矬有平，遞遞而下。脫卸不甚軟者，止有數次小矬小平，或間中矬中平，至毬簷下方有總還口之大平（脫卸不甚軟，故遞脈無還口之大平，直至毬簷下圓唇托起方是總還亢）。

The one that is extremely soft and gentle will use two or three small gentle depressions and smooth slopes to form one large gentle depression and smooth slope. Then, below this, there will be another section of overall gentle slope and smoothness (under a large depression and smoothness, there is another large gentle slope and smoothness that serves as the overall conclusion, showing that the softness and gentleness have reached their peak; however, this gentle slope and smoothness is still divided into smaller parts, so this is not yet the site of the well). At the end of this large gentle slope and smoothness, looking downward, there must be a large bulge. This bulge is further divided, with some gentle depressions and smooth slopes, continuing in this way step by step. For the one that is not as soft and gentle, there will only be several small gentle depressions and smooth slopes, occasionally including one moderate gentle depression and smooth slope. It will not have an overall conclusion of large gentle slope and smoothness until below the ball eaves, where the rounded lip supports it, marking the overall conclusion. (Because it is not sufficiently soft and gentle, there is no overall conclusion of large gentle slope and smoothness during the continuation of the ridge, and it is only at the level of the ball eaves, where the rounded lip supports it, that the overall conclusion is achieved.)

然山體不一，有三停俱大矬大平，或中矬中平者，有中截只小矬小平，上下截有大矬大平，或中矬中平者，有矬短而平長者，有矬長而平短者，有極矬極平者，有略矬略平者，有矬不止峻，而平極平者，有矬極峻，而平不甚平者。

However, the forms of mountains vary: some have upper, middle, and lower sections all large and low with gentle slopes, or all moderate and low with moderate slopes; some have the middle section only slightly low and gently sloping, while the upper and lower sections are large and low with gentle slopes, or moderate and low with moderate slopes; some have a short low section and a long flat section; some have a long low section and a short flat section; some have both low and flat sections extremely distinct; some have both low and flat sections only slightly noticeable; some have low sections not very steep, while the flat areas are extremely level; and there are also cases where the low sections are extremely steep, while the flat areas are not very flat.

有矬極長而平在依稀之間，遠望如寬牽線，有顧下之情者；有矬極短，而平在依稀之間，遠望如急牽線，無顧下之情者；有大小疎密長短不等，襟然迭出者。雖如此變化不定，聊取其中四者論之，以概其變，曰：大矬大平，小矬小平，極矬極平，略矬略平而已（以上概論垂頭出脈，以下逐類分疏）。

There are also those that are very low and long, smooth and gentle, barely visible, appearing from afar like threads of pine branches, with a sense of looking back towards the lower part; there are also those that are very low and short, smooth and gentle, barely visible, appearing from afar like tight threads, with no sense of looking back towards the lower part; there are also those that vary in size, density, length, and are layered and continuous, emerging one after another. Although the changes are so unpredictable, here we will take four types to discuss, using them to summarize all the variations, namely: large low and flat, small low and flat, extremely low and flat, and slightly low and flat. (The above is a general discussion of the downward extending lines, and below we will explain each type separately.)

大矬大平者，形如長寬牽線，極矬極平者，形如極寬線，其垂頭之情不拘遠者近者，橫看對看，明眼庸眼，皆可得見，後龍數十節如此者，必是特達之龍，穴山三停如此者，必是顯明之穴。然不可多得也，後龍數十節之內有四五節如此者，亦是特達之龍，穴山三停之內，有一二停如此者，亦是顯明之穴，

"The shape of 'da cuo da ping' resembles a long and slack thread, while 'ji cuo ji ping' resembles an extremely slack thread. These two forms of mountain slopes hanging down convey the same meaning, whether viewed from afar or up close, sideways or directly, by an expert or a layperson, they can all be recognized. If the dragon mountain continues for dozens of sections with this shape, it must be an outstanding dragon; if the burial mountain has all three sections—upper, middle, and lower—exhibiting this shape, it must be a clearly evident burial site. However, such a situation is rare. If among the dozens of sections of the dragon mountain, there are four or five sections with this shape, it is still considered an outstanding dragon; if among the three sections of the burial mountain, one or two sections have this shape, it is still considered a clearly evident burial site."

略矬平者，形如略寬牽線，其垂頭之情近看方見，而遠看未必見，橫看見，如對看未必見，明眼方見，而庸眼未必見，後龍口三五節於極矬極平之中，亦是特達之龍。若太祖分龍少祖父母山，三停落脈皆如此，龍雖不假，決不發揚，陰勢不尊故也（分龍少祖父母山出脈處，俱宜極矬極平或大矬大平，以見峰巒聳撥，降勢尊嚴，龍身長短貴賤亦於此辨，若三者出脈俱略矬略平，即是低小牽連，力量微薄）。

The shape of "略矬略平" resembles a slightly slack thread, its hanging appearance can only be seen when you get close, not from a distance; it can be seen when viewed sideways, but not when viewed directly. Experts can recognize it, while ordinary people may not. If the rear dragon has a few sections like this among its extremely short and flat parts, it is still considered outstanding. However, if the sections of the main ridge, the branch ridge, the minor ridge, and the parent mountain are all of this kind, although the dragon may be genuine, it will certainly not be very powerful, because the mountain form lacks dignity. The main ridge, branch ridge, minor ridge, and parent mountain should all be extremely short and flat or very short and flat to show the majestic and descending appearance of the peaks. The length and value of the dragon body are judged from here. If all three of these sections are only slightly short and flat, then they will appear low, small, and weak, with a thin and weak energy.

穴山三停之內（太祖分龍、少祖、父母山是龍身之三停，頂前化生腦、平山金魚砂、臨穴毬簷是穴山之三停），口一二停於極矬極平之中，亦是顯明之穴，若三停落脈，純然如此，須觀頂前之化生腦，半山遞脈之突泡，穴後之毬簷，不塌頭貫串而下者為真，不裹煞而有金面之開，脈必從隱八字之叉口而出，而隱八字之叉口，個對一個，貫串而下者為真，若塌頭而金泡不起，裹煞而金面不開，脈不從隱八字之叉口而出，而隱八字之叉口，個不對個，左右散亂而下者為假（穴山三停落脈若俱無大矬大平，以個字之貫串散亂辨脈路、穴情真假自無遁形），力量只隨後龍，不以到穴之略寬牽線限之，

Within the three sections of the mountain forming the site (the grand ancestor mountain, the minor ancestor mountain, and the parent mountain, which are the three sections of the dragon body; the transformed brain at the top, the golden fish sand on the half mountain, and the ball eaves at the site, which are the three sections of the site mountain), if among the extremely low and flat sections there are one or two that are like this, it is also considered a clear and distinct site. If all three sections are slightly low and flat, then one must look further at the transformed brain at the top, the sudden bubble on the half mountain, and the ball eaves at the site: those that do not collapse at the top and are continuous in a single line are genuine, those that do not contain evil energy and have a golden face opening are genuine, and those that definitely come out from the hidden eight-character fork are genuine, and the fork mouths are aligned one after another in a continuous line. Conversely, if the top collapses, the golden bubble does not rise, the evil energy is enclosed, the golden face does not open, and the pulse does not come out from the hidden eight-character fork, and the fork mouths are misaligned and come down in a scattered manner on both sides, then it is false. (If the pulses of the three sections of the site mountain are not extremely low and flat, then one can distinguish the truth or falsehood of the pulse path and the site situation by whether the shape is continuous or scattered; the truth or falsehood will naturally be evident.) The power of this site depends only on the strength of the preceding dragon, and is not limited by the slight slackness of the line leading to the site.

小矬小平者，形如短寬線，又如不兒囪門之上截，矬平之勢短而隱，遠看必不見，兩邊隱八字不矬，而遮其中心之矬處，橫看亦不見，遠看不見其小矬小平之勢，則必類不矬不平之體，橫看不見其囪門之有，則必類急牽線之形，惟口數個大矬大平之長寬牽線，極矬極平之極寬牽線者，即遠望線，即口之勢可見，若其小矬小平，連有數次，或十餘次，而十餘丈間，無稍大之矬平者，具垂頭之情，必非遠觀能見也，

The shape of "small depression and slight flatness" resembles a short and slack line, or the upper part of an infant's soft spot. Its low and gentle trend is short and subtle, so it cannot be seen from a distance. The two hidden characters on either side are not depressed, but instead cover the central depressed area, so it cannot be seen when viewed horizontally. From a distance, one cannot see the small depression and gentle trend, so it must appear as if it is neither depressed nor flat, like a dead body. Horizontally, one cannot see the slight concave shape of the soft spot, so it must appear as if it is a tight line. Only when it is located between several large depressions and flat areas, or between extremely deep and flat lines, can it be seen from a distance as a line and a slight concave shape. If the small depression and gentle trend occurs several times, even ten times, and there is no larger depression or flatness within several tens of zhang, then although it may show a drooping intention, it will certainly not be noticeable from a distance.

蓋有矬平之寬牽線，與大矬大平之長寬牽線，遠觀而見者，固是垂頭，即小矬小平如短寬牽線，近觀得見者，亦是垂頭，惟不矬不平，如急牽線者，方是不垂頭不出於個字分金之面。雖大矬大平，如長寬牽線，亦是假垂頭，出於個字分金之面，雖小矬小平，如短寬牽線，即是真垂頭，不可因遠觀不見，而棄小矬小平之真垂頭也（勿因大矬大平之寬牽線，遂忽略不辨真假，故以有無個字分金之面別之）。

To know this, if there are low and flat lines, or large and flat long pine lines, which can be seen from afar, they are naturally hanging down. Even short pine lines that are small and flat, which can be seen when approaching, are also hanging down. Only those that are neither low nor flat, like a tight line, are not hanging down. If the line does not come from the dividing line of the character 'one' (个字形的分金之面), even if it is large and flat like a long pine line, it is false hanging down. If the line comes from the dividing line of the character 'one', even if it is small and flat like a short pine line, it is true hanging down. Therefore, one should not discard the true hanging down that is small and flat just because it cannot be seen from afar. Nor should one neglect to distinguish between true and false hanging down when encountering large and flat pine lines. Thus, one must use the presence or absence of the dividing line of the character 'one' to differentiate.

但小矬小平之類，急牽線與真急牽線，相去不遠，不可不辨，如背駝而陡，面寬而平，必金面有拜前之勢（拜前即撲前），左右有內顧之情，頂上明肩，中停暗翼，齊齊分開，不邊無參差，不自外插入，性情不側面顧人，界水不透頂扣肋（山頂落脈如雞爪，水必透頂，半山無金魚砂，水必扣肋。此論山頂而兼及半山遞脈分砂），有菱有角，不破不欹，而端正開面（承上言界水不透頂、扣肋，則山頂與明肩自然不破不欹，而開好面也），

However, forms such as small hunchback and small flatness, which are similar to tight and taut lines, are not far from the true tight and taut lines, and must be carefully distinguished. The true form should be: although the back is hunched and steep, the front is wide and flat. The golden face must certainly show a posture of bowing forward (bowing forward means falling forward). On both sides, there must be the intention of looking inward. The clear shoulders on the mountain top and the hidden wings in the middle section must both be clearly separated, neither side having one and not the other, nor uneven, nor intruding from outside. The mountain's character should not be turning its face away, refusing to look directly. The boundary water should not flow over the top, nor should it cut into the ribs (if the mountain top's ridge line is like a chicken's claw, the water must flow over the top; if the half-mountain lacks the golden fish shoal, the water must cut into the ribs. Here, the discussion of the mountain top also includes the division of the shoals at the halfway ridge line). The edges must be distinct, not broken or crooked, and must present a neat and proper face (following the previous text, since the boundary water does not flow over the top nor cut into the ribs, the mountain top and clear shoulders naturally do not break or slope, and can present a good face).

自正面觀之，頂間有隱隱八字，如糊筆之刷開，隱八字中，又有小矬小平，如小兒囪門之上截，矬平之間，有短寬牽線之勢，矬平之尺有微突抬起之形（此言山頂開面出脈，但有小矬小平），而微突又開金面，分隱八字，一矬一平，如兒囪門微有（頂前微突開面方有隱分微有），如短寬線遞下凡有微突（落脈小矬小平，故半山遞脈只有微突），俱有隱八字之叉口，個頂一個，貫串而下，不左右散亂，脈貫隱八字之叉口，隨具微起微矬之勢而下，便是生氣之動，反此則假。然非明察秋毫，不能辨此，凡出脈處（分龍少祖父母山出脈之處俱是）。辨龍辨砂到穴處（穴山毬後簷俱是），辨生辨死，全在此二三小矬小平別之。

Looking directly at it, there is a faint character "eight" on the mountain top, resembling the trace left by a paste brush; within this hidden "eight," there are smaller depressions and gentle slopes, like the upper part of an infant's soft spot; between these depressions and gentle slopes, there is a trend resembling short, loose threads; near this section of depressions and gentle slopes, there is a slight protrusion that looks upward (this refers to the mountain top opening to form a ridge, with only small depressions and gentle slopes). On top of this slight protrusion, there is a golden face that branches out into a hidden "eight," with one depression and one flat area, like the slight concave of an infant's soft spot (the slight protrusion on the top opens to form a face, thus resulting in hidden branches and slight concave). Such a section, resembling short, loose threads, continues step by step; wherever there is a slight protrusion (since the falling ridge is only small depressions and gentle slopes, the half-mountain ridge only has slight protrusions), there are hidden "eight" forks, one following the other, continuing downward without scattering left or right; the ridge passes through the forks of the hidden "eight," with a slight rise and fall, moving downward, which is the activity of life qi. The opposite is false. However, without sharp eyesight, one cannot distinguish these. At the place where the ridge emerges (the emergence points of the dragon, the minor ancestor, and the parent mountain are all considered), one must distinguish the dragon and the terrain; when reaching the site of the mound (the ball, back, and eaves of the mound mountain are considered), one must distinguish between living and dead qi—everything depends on these few small depressions and gentle slopes to differentiate.

口數個小矬小平，於大矬大平之內，與上下者，龍力極旺，惟祖宗頂上落脈處，不宜單見小矬小平之多，而遠望類急牽線，行度小星，單見無妨。在穴山有上截（指頂前化生腦），單見此而下截（指毬簷），方有顯明之矬平者，有中截（指金魚砂），單見此，而上下截有顯明之矬平者，有臨穴單見此，而上截有顯明之矬平者，有三停均是小矬小平，並無顯明之矬平者，俱以上法辨之。

Within the overall pattern of great ridges and great plains, if there are also several small ridges and small plains added in between, the power of the dragon is extremely strong. However, at the place where the ancestral mountain's main ridge descends to the summit, it is not advisable to have many small ridges and small plains alone, as viewed from a distance, it would look like a tightly stretched thread. As for small stars peaks along the route, having small ridges and small plains alone is not a problem. Regarding the hill where the site is located: some have only small ridges and small plains in the upper part (referring to the transformed brain at the top), while the lower part (referring to the ball eaves) has clearly visible low and gentle terrain; some have only small ridges and small plains in the middle part (referring to the golden fish sand), while the upper and lower parts have clearly visible low and gentle terrain; some have only small ridges and small plains near the site, while the upper part has clearly visible low and gentle terrain; there are also cases where all three parts are composed of small ridges and small plains, with no clearly visible low and gentle terrain at all—these can all be distinguished using the methods mentioned above.

力量只隨後龍，不以此限，蓋後龍非大矬大平，龍勢不旺，故不喜小矬小平；生氣亦動，故不必大矬大平之兼至（穴山有呼吸浮沉之動氣，故不必兼有大矬大平者，有小矬小平復有大矬大平者，更徵龍脈之旺）。

This type of earth power depends solely on the strength of the dragon ridge, and is not restricted by the small depressions and flat areas of the site mountain. The reason is that if the dragon ridge is not large and flat, its momentum will be weak, so the dragon ridge does not like having only small depressions and flat areas. As for the site mountain, as long as it has moving life qi, it does not need to have both large and small depressions and flat areas (the site mountain is sufficient with the lively breath and rising and falling qi, so it does not need to have both large and small depressions and flat areas; if it has both small and large depressions and flat areas, it can further prove the vigorous momentum of the dragon ridge).

不然，惟坐體星辰，與寬坦之山（寬坦即臥體星辰），方得兼收。而峻極之山，如尖火壁立、直木插天、突金拱起、飛蛾貼壁、掛鐘覆釜等形（此皆立體粗蠢星辰，若開面落脈內有小矬小平，亦能結地），皆在所棄矣（此節論分龍少祖，父母山與穴山毬簷起頂有小矬小平之類急牽線）。

If this is not the case, then only those mountains that are solid in form and have broad, flat, and level terrain (where broad and flat refer to the lying body star peaks) can accommodate both types; whereas extremely steep mountains, such as sharp fire star peaks standing tall and sheer, straight wood star peaks rising straight up, and sudden metal star peaks bulging forward, as well as shapes like 'moth clinging to the wall,' 'suspended clock,' and 'covered cauldron' (all of which belong to solid and clumsy star peaks), would all be discarded. (This section discusses the division of dragons, the lesser ancestor mountain, the parent mountains, and the peak of the site mountain where the ball-like top is nearly stretched tight like a string, with small flat and level features.)

若無分假分者，或明肩不全（即邊凸邊凹），或蟬翼有缺，或外砂斂入，或八字背身，硬煞包囊於中間，矬平不見於頂下，或有一矬之峻，而假矬無顧下之情，或有一段之平，而平盡無抬頭之突（此論頂前出脈飽硬），或雖有突，而金面不開，或雖有面，而隱八字無有，或雖有，而又不對叉，終無急牽線覆鵝毛（因化生腦無真分之面，故遞脈無生動之機），身無拜前之勞（即不顧下），頂有塌後之形（即不抬頭），謂之不垂頭。

As for mountains that have no real division or only a false one: some have uneven shoulders (one side protruding and the other concave), some have broken wings, some have outer ridges converging inward, and some have a八字 shape that is opposite to the mountain body. Hard obstructions are enclosed within, and there is no gentle slope or flat area below the mountain peak. Some may have a steep slope, but it is false and lacks the sentiment of looking back; others may have a flat area, but the end of the flat area lacks a rising protrusion (this refers to the stiff and rigid pulse at the front of the peak). Some may have a protrusion, but the golden face cannot be formed; others may have a face, but there is no slight concavity at the hidden八字 position; others may have a slight concavity, but it is misaligned with the forked mouth. In summary, they always fail to escape the tight string and inverted feather-like appearance (because the brain of the mountain has no true division, so the pulses are devoid of lively interest). The mountain body lacks the action of bowing forward (i.e., neglecting the lower part), while the mountain peak has the shape of collapsing backward (i.e., not lifting up). This is called not bowing the head.

在太祖分龍，為根本先凋，前去必不成龍，所去必短而不長。在度星辰，為節龍帶煞，後代行至於此，節必有凶敗之應（舊有後龍節管一代之說）。得前後龍皆開面，不傷大體。

The problem of not lowering the head appears on the Taizu mountain or at the place where the dragon divides, which is called the root drying up first. If this happens, the dragon will certainly not become a true dragon ahead, and even if it moves forward, it will not go far. If this appears among the stars and peaks along the way, it is called that this section of the dragon carries a harmful energy. When this section comes to the descendants, there will certainly be misfortune and decline (there is an old saying that "one section of the dragon governs one generation"). However, as long as the front and back dragons both have their faces opened out, it will not cause serious damage to the overall situation.

如在少祖父母山，為胎息不成（胎息即子孫，蓋自太祖分龍而未行度處，高大星體為遠祖遠宗，近穴山數節有特起星辰為少祖，穴山玄武，後一節為父母少，則祖父母山皆遠祖遠宗之子孫也，不成者，無發生之意），在穴山頂上為塌頭，在半山為突胸飽肚，在毬簷穴前為塌頭削腳（穴後不垂頭為塌頭，穴前不抬頭為削腳），有一犯此，即不成地也（此節論真急牽線）。

If this flaw appears on the Shaozu Mountain or the Fuwu Mountain, it is called "tai xi bu cheng" (tai xi refers to descendants. From the Taizu mountain, starting from the point where the dragon splits, until the formal line is not yet established, the high stars are considered the distant ancestors and remote clans; the specially prominent peaks near the Xueshan mountain are considered Shaozu; the peak behind the Xueshan mountain is considered Fuwu. Thus, both Shaozu and Fuwu mountains are descendants of the distant ancestors and remote clans. The term "not formed" means no growth). If it appears on the top of the Xueshan mountain, it is called "ta tou" (collapsing head). If it appears on the middle of the mountain, it is called "tu xiong bao du" (bulging chest and belly). If it appears on the qiu yan and in front of the Xue, it is called "ta tou xue jiao" (collapsing head and cutting off the feet). The Xueshan mountain behind does not hang down the head, called "ta tou," and the Xueshan mountain in front does not lift the head, called "xue jiao." If any of these flaws occur, the land will not be formed. (This section discusses the true concept of tight and connected lines.)

或曰：山之不可不垂頭，何也？曰：分八字之形，是開陽獻面，拖中個之真，是束陰吐脈，隱八字之叉下，一矬而成囪門微有，是陰中化陽氣之呼而沉也，有前之脈路一平而起，抬頭微突，是陽前變陰氣之吸而浮也，此陰陽變化，呼吸沉浮之機，相遞而下，在性情論曰：垂頭。在動靜論曰：動氣。卜氏曰：“山本靜勢求動處”。蔡氏曰：“休言是木是金，動中取穴”。楊公曰：“察其生氣動與不動”。動則生，不動則死，氣不可不動，故頭不可不垂（此節論垂頭出脈）。

Someone asked: Why must a mountain necessarily have a hanging head? The answer is: When the mountain is divided into the shape of eight characters, it is called opening the sky and showing the face; in the middle, a true character '一' (one) shaped vein is drawn out, which is called bundling the yin and exhaling the vein. Below the hidden eight-character fork, it dips once to form a slight depression resembling a fontanelle, which is yin transforming into yang, and the qi exhaling and sinking down; after the vein path in front of this depression becomes level and then rises again, forming a slight protrusion, which is yang turning back into yin, and the qi inhaling and rising up. This mechanism of yin and yang transformation and the rising and falling of qi continues from one section to the next. In terms of nature, this is called 'hanging head'; in terms of movement and stillness, it is called 'moving qi'. The Song dynasty geometer Bu Yingtian said, 'Mountains are originally still, but their momentum seeks movement'; Cai said, 'Do not speak of it as wood or metal, but take the point from movement'; Yang Yunsong said, 'Observe whether the life qi is moving or not'. Movement means life, and non-movement means death. Qi cannot remain still, so the mountain head cannot avoid hanging down. (This section discusses the outflow of the hanging head.)

或曰：葬經但言玄武垂頭，今祖宗父母山，皆欲垂頭，無乃過求乎？曰：穴左數重，皆為青龍，穴右數重，皆為白虎。穴後來龍諸山，獨不可皆為玄武乎。然則胸腹之突泡，穴後之毬簷不垂頭，到頭焉有生氣（此節論來龍及半山突泡穴後毬簷之垂頭）。

Someone asked: The "Zang Jing" only mentions "Xuan Wu垂头" (Black Tortoise head hanging down), but now you require both the ancestor mountain and the parent mountain to be hanging down, isn't that too demanding? The answer is: The mountains on the left of the site are all considered Qing Long (Azure Dragon), and those on the right are all considered Bai Hu (White Tiger). Then, can't the mountains forming the dragon coming from the rear of the site also all be considered Xuan Wu? If this is the case, then if the protrusions on the chest and abdomen of the half-mountain and the ball eaves behind the site do not hang down, where would the life qi come from at the end? (This section discusses the dragon coming from the rear and the hanging down of the protrusions on the chest and abdomen of the half-mountain and the ball eaves behind the site.)

或曰：山忌突胸飽肚，則胸滿之間，似不可有突泡，而遞脈下來，又不可無突泡，奈何？曰：頂下不矬而起突，突前不矬而落脈，上塌而下削，故為突胸飽肚。若突泡前後，俱有矬有平，突泡愈多，愈有軟泛活動之勢，何得為突胸飽肚。若突泡前後，俱有矬有平，突泡愈多，愈有軟泛活動之勢，何得為突胸飽肚（此節論半山突泡）。

Someone asked: Mountains should avoid "bulging chest and swollen belly," so the area between the mountain's chest and abdomen should not have protrusions. However, when the mountain's energy continues downward, it cannot avoid having protrusions. So what should be done? The answer says: If the mountain's peak is not first low and depressed before directly forming a protrusion, and if the protrusion in front is not first low and depressed before directly descending, with the upper part collapsing and the lower part becoming straight, this is called "bulging chest and swollen belly." If there is low and depressed areas and gentle slopes both before and after the protrusion, then the more protrusions there are, the softer, looser, and more lively the mountain's form appears, how can it be called "bulging chest and swollen belly"? (This sentence is repeated in the original text, so it is recorded as is. This section discusses protrusions in half-mountain formations.)

或曰：穴忌削腳，則山成立體，穴下峻者，皆非地歟？曰：所謂垂頭者，不必定如仰鵝毛之平口斜戤也，如鵝毛之豎戤亦是，故削腳江削腳，不在山之峻與平，只在形之覆與仰。至峻之下，略還口便是垂頭；至平之後，無一矬即為削腳（後無矬則前不還口），故曰：垂頭不削腳，削腳不垂頭。

Someone asked: "If a site is forbidden from having 'slender feet' (削脚), then are all sites with three-dimensional stars and steep mountains beneath the site not good?" The answer is:the so-called "垂头" (reaching down) does not necessarily require the mountain to slope gently like a feather lying flat. Even a mountain standing upright can be considered as reaching down. Therefore, whether a mountain has "slender feet" or not does not depend on whether it is steep or gentle, but rather on whether its form is sloping downward or upward. A very steep mountain, if it slightly narrows and lifts up at the base, is considered as reaching down. A very gentle mountain, if it does not have a low depression at the back, is considered as having "slender feet" (since without a low depression at the back, there will be no lifting up at the front). Therefore, it is said: if it reaches down, it does not have slender feet; if it has slender feet, it does not reach down.

第所謂還口者，不必定有高起一段，亦不必定如平地，只如仰鵝毛之直戤，比上山壁峻處較平些，而有抬起之勢，便是還口（鵝毛直戤上垂下口）。若塌頭貫頂，雖下面有平，亦非還口。但真地之圓唇平仰如臺盤者，十有七八；半峻半平，如斜戤仰鵝毛者，十之二三；峻仰直戤仰鵝毛者，百中一二；削下而無還口之勢者，斷然無地（此節論唇）。

However, the term "huan kou" does not necessarily require a high, prominent section, nor does it have to be as flat as level ground; it merely needs to resemble a feather standing upright and leaning upward, slightly less steep than the upper section that is sheer and vertical, and with a rising momentum, which is considered "huan kou" (a feather standing upright, with the top hanging down and the bottom narrowing). If the head is collapsed and the boundary water flows directly through the top, then even if there is flatness below, it is not considered "huan kou." In reality, most cases have a round lip that is flat and slightly elevated, like a platform, accounting for about seven or eight tenths; those that are half steep and half flat, leaning like a feather, account for about two or three tenths; those that are steep and upright, like a feather standing straight, are only one or two out of a hundred; and those that are completely sloped down without any sign of "huan kou" are certainly not good land. (This section discusses the lip in front of the site.)

或曰：寬牽線之脈，不出於個字分金之中，已知其為砂體，宜不結地，亦有出於個字分金之中而不結地者，何也？曰：此大龍方行處之枝腳橈棹也。大龍之枝腳必長，若無個字分金之面與寬牽線之勢，則不能遠行，以作正龍之護，故個字分金之面、寬牽線之勢，亦間或有之，不能節節俱有用也。及觀其大勢，必側面而顧人（枝葉散亂，操織由人）；察其到頭，必覆體而不變（不分金面純陰無陽），故雖間有個字分金之面，與寬牽線之勢，亦不能結地。

Someone asked: If a line resembling a pine branch tied with a thread is not coming from the center of the 'Ge' division, we know it is a sand body and cannot form a site. However, there are cases where such a line does come from the center of the 'Ge' division yet still fails to form a site. Why is this so? The answer is: This is a branch of a great dragon that is branching off during its journey. The branches of a great dragon must be long. If they lack the face of the 'Ge' division and the momentum of a pine branch tied with a thread, they will not go far and cannot serve as the guardian of the main dragon. Therefore, they may occasionally have the face of the 'Ge' division and the momentum of a pine branch tied with a thread, but they cannot be effective at every stage. When you examine its overall trend, it will necessarily turn its face sideways to serve others (its branches are scattered and allow others to take advantage). When you look at its end, it will be entirely covering and consistent (without the face of the 'Ge' division, purely yin with no yang). Thus, even though it occasionally has the face of the 'Ge' division and the momentum of a pine branch tied with a thread, it still cannot form a site.

夫覆體不變易知，側面顧人難察，欲知其顧人不顧人之性情，須登高遠望，四面觀之，方可瞭然於胸（內照經有近視遠視前觀後觀之說，山洋龍穴看法皆當如此），若只在穴場一看，未嘗不被其朦朧也（此節論XX技腳）。

The entire form is covered and remains unchanged, which is easy to observe; however, the act of turning one's face sideways to care for others is difficult to detect. To determine whether it truly cares for others or not, one must ascend to a high place and look far away, surveying all directions, in order to have a clear understanding. (The Inner Illumination Classic mentions near vision, distant vision, front observation, and rear observation; when examining dragon lines and identifying the spirit point in mountains and plains, one should follow this method.) If one only stands at the spirit point and looks once, it is easy to be deceived. (This section discusses the branches and feet; the last two characters of the original text are missing, so they are recorded as they are without supplementation.)

或曰：每見穴山有百十丈，急牽線之脈，而又能結地者，何也？曰：此八般脈中之梗脈也（乳珠氣皮節泡梗塊為八般穴脈見二卷巒面篇），只忌透頂，如急牽線，故透頂出脈者，為貫頂，不謂之梗。若山頂分開金面，有一矬之峻一口之平，平盡有抬頭之突，又分兩片蟬翼於旁，直下數丈，遠望似梗（如木之梗），故曰：梗脈。然上面須有隱隱八字，隱隱矬平，脈方不死，故不謂之急牽線。

Someone asked: It is often seen that there are long, taut-like ridges on the mountain top, stretching for hundreds of zhang, yet they still form a good site. Why is that? The answer is: This is the 'geng pulse' among the eight types of pulses for sites (the eight kinds of pulses for sites, namely ru, zhu, qi, pi, jiepao, geng, kuai, are mentioned in the second volume, chapter "Luanmian"). The geng pulse only avoids being straight through the mountain top, which would look like a taut string. Therefore, a pulse that goes straight through the top is called 'guandǐng', not geng. If the mountain top is divided into gold faces, with a steep and low part followed by a gradually narrowing flat part, and at the end of the flat part there is a sudden rise, then it branches out on both sides into two pieces of chianwei, and then goes straight down for several zhang, appearing from afar like a stem of grass or tree, this is called the geng pulse. However, there must be faint 'ba zhi' (eight characters) and faintly low and flat parts above, so that the pulse does not become stiff. Therefore, it should not be regarded as a taut string.

第到頭還須起微突之毬簷，開分金之面，毬後毬前，俱要有矬平之，不然，則到頭無動氣，雖不貫頂出脈，亦不成地（梗脈雖能結地仍以到頭有動氣者方為真結）。蓋毬後無平，何以見其毬之起；毬前無矬，何以見其簷之滴；簷前無平，何以見其氣之吐；毬簷無分金之面，何以見其葬口之門。不但梗脈當如是，凡穴皆當如是也（此節論梗脈結穴）。

But at the end, there must be a slightly protruding ball and a eave, forming a face of division of the golden line. Both the front and back of the ball should have low depressions and gentle slopes; otherwise, the end will lack active life qi, even if it does not form a peak and a vein, it will not form a true site. Although a vein can form a site, it is only considered genuine if there is movement of qi at the end. Know this: if there is no gentle slope behind the ball, how can we see that the ball is raised? If there is no low depression in front of the ball, how can we see that the eave is drooping? If there is no gentle slope in front of the eave, how can we see that the qi is being exhaled? If the ball and eave do not form a face of division of the golden line, how can we determine where the burial mouth is? Not only should veins be like this, but all sites should be like this. (This section discusses the formation of a site by a vein.)

或曰：山高而矬，必有一段之峻，山高而矬長者，其峻長亦長，勢必如急牽線，奈何？曰：所謂寬牽線者，合峻下還亢之平觀之也，峻下無還亢之平，方為急牽線，有還亢之平，則此長矬之峻，正為還口張本，何得以急牽線目之，然亦要幾個隱隱八字，隱隱矬平，在此長矬之內，非真如急牽線者方佳（此節論高山落脈）。

Someone asked: If a mountain is high and has a long, gradual descent, there must be a steep slope; if the mountain is high, gradually descending and long, then that steep slope will also be long, and it will inevitably look like a taut string. What should be done in such a case? The answer is: The concept of a loose taut string refers to looking at the steep slope together with the gentle rise below it. If there is no gentle rise below the steep slope, then it is considered a taut string; but if there is a gentle rise below, then this long, gradual descent with a steep slope is actually preparing for the following turn, so how can it be regarded as a taut string? However, within this long, gradual descent, there should be several subtle 'eight-character' formations and subtle gentle slopes, not truly resembling a taut string all the way through. This is considered good. (This section discusses the situation of a high mountain descending.)

或曰：平崗龍何以見其垂頭（平崗龍平坦而不甚高峻少見起伏）？曰：高山以起伏為勢，而佐之以收放曲折，故垂頭之處多；平崗以收放曲折為勢，而佐之以起伏，故垂頭之處少。然不垂頭，雖有收放曲折無益。故平崗龍於起頂分個字之處，得一矬之峻，便作垂頭之勢，如人仰臥而抬頭顧胸，方能成龍。不一矬而挺然平去者，必是砂體。

Someone asked: How can one recognize a dragon shape (long) on a flat and level terrain (ping gang long), which is flat and not very high or rugged, and rarely shows obvious undulations? The answer was: High mountains mainly take their form from undulations, and then add in the elements of contraction and expansion and winding curves, so there are many places where the dragon appears to bow its head. Flat terrains mainly take their form from contraction and expansion and winding curves, and then add in undulations, so there are fewer places where the dragon appears to bow its head. However, if there is no bowing of the head, even with contraction and expansion and winding curves, it is of no use. Therefore, for a dragon shape on flat terrain, at the place where the peak begins to divide into the character shape, if there is a section that is steep and low, it is considered to have the appearance of bowing its head, just like a person lying on their back lifting their head to look at their chest, thus forming a dragon. If there is no such steep and low section, and it just stretches out flat, then it must be a mass of earth.

但高山是坐體星辰，矬常長而平常短，胸腹顯有突泡之遞生，故垂頭之形，對方面遠觀即見；平崗是臥體星辰，矬常短而平常長，胸腹微有突泡之遞生，故垂頭之情，近者方見。至結穴處，其頂上開面垂頭之下，亦須再有突泡（此突泡即穴後毬簷），分開金面，方能吐氣結穴（此節論平崗龍垂頭）。

However, high mountains belong to the category of sitting stars, where the low and gentle parts are often long and the short parts are often flat and gentle. Between the chest and abdomen, there are clearly distinct bumps emerging one after another, so the hanging head shape can be seen from a distance. In contrast, flat ridges belong to the category of lying stars, where the low and gentle parts are often short and the flat and gentle parts are often long. Between the chest and abdomen, there are only slight bumps emerging gradually, so the hanging head shape can only be seen when approaching closely. When reaching the place where the terrain forms a depression, beneath the hanging head at the mountain peak, there must also be a bump (this bump is the ball eaves behind the site), which separates the golden face, allowing the life qi to be released and forming a site. (This section discusses the hanging head of the flat ridge dragon.)

或曰：橫崗落脈（橫龍腰落與大龍行度處開平面落脈者是），與肩臂落脈者（從大八字丿丶邊落脈者，與見前卷偏面篇），何以見其垂頭？曰：橫崗肩臂，雖不起頂，而貼平崗之前，與肩臂上有化生腦，並蟬翼肌理之分，有矬有平，出脈如寬牽線者，便是垂頭，不必定須有頂（此節論橫龍與大八字丿丶邊落脈）。

Someone asked: How can we recognize the hanging pulses (falling pulses) in the case of a horizontal ridge (crossing ridge) falling from the waist, and also in the case of pulses falling from the shoulder and arm (those falling from the sides of the large八字, as discussed in the previous chapter on "Bias Ridge")? The answer is: Although the horizontal ridge and the shoulder and arm ridges do not have mountain peaks, as long as they are closely attached to the flat ridge in front, and there is a transformed brain (a type of subtle formation) on top of them, along with the division of the silk-like (蝉翼) and muscle-like (肌理) patterns, with some low and some flat, and the emerging pulses look like a loose thread, then they are considered to be hanging pulses. It is not necessary for them to have a mountain peak. (This section discusses the cases of the horizontal ridge and the pulses falling from the sides of the large八字.)

或曰：假如一山分作數條，並下俱開而成寬牽線之勢，如欲知主從？曰：只觀頂下（即山頂前）與毬後之一矬，比他條之矬更甚。矬前之一平，比他條之平更長。矬前有八字水痕，平前有抬頭湧突，突前有分金之面，身不顧人，唇圓堂聚者是真穴，兩條相等是並結，反此是砂。蓋真龍必翔舞自如，旁砂必側他顧也，

Someone asked: If a mountain branches out into several streams, all of which descend and spread out in a loose, thread-like manner, how can we determine which one is the main stream and which are the secondary ones? The answer is: Just look at the area below the mountain peak (that is, the area in front of the peak) and the part behind the ball. Which one is lower than the others? Which one is deeper? Then look at the section before the low area: which one is flatter? Which one is longer? Also check: before the low area, if there is a trace of water in the shape of eight characters, before the flat area, if there is a rising bubble, before the bubble, if there is a face of division, if the mountain body does not lean sideways to take care of other areas, and if the mouth of the pit is round and full, and the bright hall gathers energy—those that have all these features are true pits. If two conditions are equal, then it is two pits forming together; if the opposite is true, it is sand. Because true dragons must soar and dance freely, independent and self-directed, while the surrounding sands must lean sideways to take care of other areas.

夫山之喜其矬者，欲其有垂頭之勢，為下面還亢之長本也。喜其還亢者，觀其抬頭之突，為下面垂頭之張本也（上亦垂要之勢外也，石燕還口垂頭，正為還口地步。如山頂垂頭出脈生而突泡，臨穴毬簷唇氈兜起，皆是下面之還亢，而本於上面之垂頭也。還口，即是起突，上面起突下面自見垂頭，起突正為垂頭。地步，如山前化生腦，突起可見化生腦之垂頭，半山節泡突起，可見半山節泡之垂頭面是也）。

Mountains are valued for their gentle slopes, as they present a bowing posture, laying the foundation for the rising form below; they are also valued for their rising forms, as one can see from the protruding peak that it serves as a preparation for the bowing below. (The bowing above is precisely to leave room for the rising below; this is the principle behind the form of the stone swallow, which is a bowing posture. For example, if a mountain peak bows and produces a ridge that then forms a protruding peak, the rounded eaves and the lip-like carpet at the site rise upward, all of which are manifestations of the rising form below, with their origin in the bowing above.所谓还口, means the emergence of a protrusion; when there is a protrusion above, naturally there will be a bowing form below. For instance, if there is a protruding form in the front part of the mountain, one can see the bowing form of the化生脑; if there is a protruding bubble in the middle of the mountain, one can see the bowing face of the half-mountain bubble.)

矬前有八字水痕者，乃上下個字相接之處，必有八字摺痕，收束其氣，使脈路有收有放，而不直硬其頸也（頸即氣脈束細處）。平前有抬頭湧突者，因上面有矬有平有分水，下面與在旁觀之自成湧突，不必比平處更高一段，方為湧突也。

The phrase "before the low and depressed there is a trace of water in the form of eight characters" means that where the two characters connect, there must be a fold in the shape of the eight characters, which gathers the energy, allowing the flow of energy to be both restrained and released, preventing the "neck" part from becoming stiff and hard (the "neck" refers to the part where the energy channel becomes narrow). The phrase "before the flat and gentle there is a rising bump" is because if there is both a low and depressed area, a flat and gentle area, and a division of water, then looking from below or from the side, a bump naturally appears, without needing to be much higher than the flat and gentle area to be considered a bump.

故凡結穴之山（下論穴坦峻二體），坦而不峻者，頂下與毬後，必大矬一矬，大平一平（山勢坦而不峻，頂下與毬後故均有大矬大平）。此處雖似可立穴（指頂毬後言），但有微分八字，水痕知其脈尚行而未止（結穴後必有薄口如掌心方佳，若有微分水痕，氣脈尚行）。極峻之山，頂下與毬後，亦必大矬一矬，略平一平（大矬者，峻處不可板授，略平者，平處可以眠坐。山峻故頂下毬後矬長而平短），下面方能結穴，故不但穴中穴前要平，穴後亦宜有平（穴中，立穴之處，穴前指唇氈，穴後，毬簷之後也）。

Therefore, any mountain that can form a site for a burial mound (here we discuss two forms: flat and steep): if it is flat and not steep, then below the summit and behind the ball (the rounded part of the mountain) there must be a significant depression and a long flat section (since the mountain is flat and not steep, there must naturally be a depression and a flat area below the summit and behind the ball). These places appear to be suitable for a burial mound (referring to the summit and the ball), but as long as there is a slight divergence in the water marks, it indicates that the qi is still flowing and has not stopped (after the formation of a burial mound, there must certainly be a shallow concave area like the palm of a hand; if there is still a slight divergence in the water marks, it means the qi is still moving). For extremely steep mountains, below the summit and behind the ball there must also be a significant depression and a slight flat section (the term 'significant depression' is used because steep mountains cannot be rigid; the term 'slight flatness' is used because the flat area at least allows for lying down and sitting. Since the mountain is steep, the depression below the summit is long and the flat section behind the ball is short). Only then can a burial mound be formed. Therefore, not only should the site of the burial mound and the area in front of it be flat, but also the area behind it should be flat (the site of the burial mound refers to the place where the mound is built, the area in front refers to the lip and the carpet, and the area behind refers to the part behind the ball's eaves).

頂下之泡，俱宜有小平也（頂下之泡即化生腦，腦後略平方見腦之突起），頂下之泡無平者，所降非真脈，毬簷之後無平者，穴中雖平亦非（山頂前無平即無化生腦，故降脈不真，毬簷後無平穴不起頂，即無金魚水之分，故下面雖平非穴），但不先矬一矬，雖有平無益（不先矬而平者，即是純陽），故矬平二字，不可相離（矬為陰而平為陽，陰陽相見方是有生氣），更要矬處有撲前之勢，平處有還亢之形，上不塌而下不削，在個字分之面中，隱八字之叉下者，方是毬，毬後有平要有（有，有則見其矬），雖短無妨。

The bubble at the foot of the mountain peak should have a small flat area (the bubble at the foot of the peak is the transformed brain; the area slightly flat behind the brain allows the brain's protrusion to be seen). If there is no flat area at the foot of the peak, it indicates that the descending qi is not genuine; if there is no flat area behind the ball eaves, then even though the pit is flat, it is not a genuine site (without the flat area at the foot of the mountain peak, there is no transformed brain, so the descending qi is not genuine; without the flat area behind the ball eaves, the pit does not have a peak, and there is no分流 of golden fish water, so even if the area is flat, it is not a site). However, if there is no prior depression, even with a flat area, it is of no use (without prior depression and only flat, it is pure yang). Therefore, the words "矬" and "平" cannot be separated (矬 belongs to yin, 平 belongs to yang; only when yin and yang meet can there be life qi). The depression should carry a forward falling momentum, and the flat area should carry a rising shape; the top should not collapse and the bottom should not be cut straight. It should fall into the area divided by the character "个" and below the hidden "eight-character fork," only then can it be called a ball. Behind the ball, there should be a flat area and a slight depression (only with a slight depression can the depression be seen). Although the flat area may be short, it is not a problem.

毬前之平雖長，不矬而鋪還假（毬前平處略矬，方見有簷不矬而鋪，則無簷而毬假）。誤葬毬後之平者，其平長大，禍稍遲，短小者禍至速。破毬者氣必散（臨穴之毬，真氣所聚破則氣散），毬前矬處，缷下而未停（脈猶未止），簷前平處，仰承而氣聚（簷前平處，即是穴暈，勿誤認暈前薄口為平處，蓋薄口是小明堂也），湊缷未停處插穴（即是湊簷而打），不但減福，恐傷其龍（傷龍則斗煞），故點穴必在簷前平處（此節分別穴山落脈真偽並論坦峻山脈路穴情）。

The flat area before the ball hill, even if it is long, will still be false if it does not first dip low and only lies flat. The flat area before the ball hill should have a slight depression to show the ridge; without the depression and only flat, there is no ridge, and the ball hill is false. If the grave is mistakenly placed in the flat area after the ball hill, then if the flat area is long and wide, misfortune comes slowly; if it is short and narrow, misfortune comes quickly. If the ball hill is destroyed, the life qi will certainly scatter (the ball hill near the grave is where the true qi gathers; once it is broken, the qi disperses). The depression before the ball hill indicates that the ridge is still descending and has not yet stopped (the ridge has not yet stopped); the flat area before the ridge is where the qi is received and gathers (the flat area before the ridge is the grave's aura, do not mistake the shallow mouth before the aura for the flat area; the shallow mouth is actually the small bright hall). To place the grave at the place where the ridge is still descending and has not yet stopped (i.e., close to the ridge), not only reduces blessings but also risks injuring the dragon (injuring the dragon leads to colliding with bad qi). Therefore, the grave must be placed in the flat area before the ridge. (This section distinguishes the true and false of the ridge's descent and discusses the pulse paths of flat and steep hills.)

或曰：本山已經垂頭，其肩臂直抱可乎？曰：玄武欲其垂頭者，取其勢之撲來，情之顧下，其兩肩兩臂，亦須有撲裡之勢，顯出內顧之真情。肩臂之外，均須有駝出之形，顯出撲裡之真背，則本山之垂頭方真。否則雖落脈如寬牽線，亦無益也（此節論穴山肩臂）。

Someone asked: Since the main mountain has already bent its head, is it acceptable for its two shoulders and arms to straighten and encircle towards the front? The answer is: Therefore, the Black Tortoise mountain is supposed to bend its head, taking the momentum of advancing forward and the sentiment of looking back. Its two shoulders and arms must also carry the momentum of inward convergence, showing sincere attention to the rear; the outer sides of the two shoulders and arms should all have a bulging, protruding shape, showing the true back on the outside—only then is the bending of the main mountain genuine. Otherwise, even if the ridge line appears like a loose thread, it is of no use. (This section discusses the shoulders and arms of the hill.)

或曰：每見中脈只有小矬小平，龍虎反大矬大平，豈正穴在龍虎乎？曰：此當觀其個字分金出脈，顧人不顧人之性情，如出於個字分金之中直，自主而不顧人，人來朝我者，雖小矬小平，亦是正脈；出於個字分金之丿丶，側面顧人，人不朝我者，雖大矬大平，亦是旁砂。

Someone asked: It is often seen that the central meridian is only small and flat, while the left and right dragon and tiger ridges are large and flat. Is the main point located on the dragon and tiger ridges? The answer is: This depends on whether the ridge originates from the central point of the character '个' (a character meaning 'individual' or 'self'), and whether it is attentive to others or not. If the ridge originates from the exact center of the '个' character, upright and independent, not paying attention to others, but instead having other ridges coming to pay homage to it, then even if it is only small and flat, it is still the main ridge. If the ridge originates from the left and right strokes of the '个' character, looking sideways and paying attention to others, while other ridges do not come to pay homage, then even if it is large and flat, it is merely a secondary ridge.

然則龍虎何須大矬大平乎？曰：楊公云“若是面時寬且平，若是背時多陡岸”。寬者即寬牽線也，平者即有矬有平也，陡岸者，即無矬無平，而如覆鵝毛也，故山面不惟中脈有矬平，即龍虎亦有矬平。而山背則不然，且龍虎之有矬平，正以顯穴山寬平之正面耳。但龍虎有個字分金之面，自主而不顧人，仍有矬有平者，亦能結地（此節論龍虎矬平）。

So why must the dragon and tiger ridges have broad and flat features? The answer is: Yang Yunsong said, "If the front is wide and flat, if the back is steep and rugged." Here, "wide" refers to the loose and flexible lines of the dragon and tiger ridges; "flat" means having gentle undulations and smooth slopes; "steep and rugged" means lacking gentle undulations and smooth slopes, resembling an overturned feather. This shows that the front of the mountain not only has gentle undulations and smooth slopes on its central ridge, but also the dragon and tiger ridges have gentle undulations and smooth slopes. The back of the mountain is not like this. Moreover, the reason why the dragon and tiger ridges have gentle undulations and smooth slopes is to contrast with the broad and level front of the site mountain. However, if the dragon and tiger ridges themselves have a clear face for the division of the golden thread, and they take charge of their own affairs without caring for others, and still have gentle undulations and smooth slopes, then they themselves can also form a site. (This section discusses the gentle undulations and smooth slopes of the dragon and tiger ridges.)

或曰：仰者為陽，覆者為陰，有陽不可無陰，則有仰不可無覆，今喜仰惡覆，何也？曰：山形俱上小下大，中凸旁低，其體原覆，脈路又覆，則孤陰不生。陰覆之山，得陽仰之脈生氣方動，喜仰者正於覆中取仰。忌覆者，不忌山體之覆，忌脈路之覆也（此但指陰覆之山而言，若山體坦平，反宜陰脈，總之陰陽變化方有動氣）。

Someone asked: "A hill that is upturned belongs to yang, and one that is overturned belongs to yin. Since there is yang, there must also be yin. Therefore, if there is an upturned hill, there must also be an overturned one. Yet you prefer upturned hills and dislike overturned ones. Why is that?" The answer was: "The form of mountains is generally small at the top and large at the bottom, with a bulge in the middle and a depression on both sides, which is naturally 'overturned.' If the ridge line is also overturned, it becomes isolated yin and cannot produce life qi. For a mountain that is yin and overturned, it must be combined with a yang and upturned ridge line to activate the life qi. So, the preference for upturned forms is to take a little upturned element from the overturned form. The dislike of overturned forms does not refer to the overturned body of the mountain, but rather the overturned ridge line (this applies only to mountains that are naturally overturned. If the mountain body is originally flat, it is actually suitable for using a yin ridge line). In summary, there must be changes between yin and yang to generate active life qi."

然則，古人何不及之？曰：廖公云“飽是渾如箕樣，醜惡那堪相”。是喜仰之意在言外。楊公曰“仰掌葬在掌心裡”，又云“也曾有穴如側掌，卻與仰掌無二樣”，雖不言及覆掌，而忌覆之意在言外。曰：金剛肚、蝦蟆背、鴨公頭，非忌覆之謂乎？曰：好格面平方合樣，高山頂上平如掌，橫觀落脈寬牽線，非喜仰之謂平。

So why didn't ancient people mention this point? The answer is: In the Song Dynasty, Liao Yu (Liao Gong) said, "A mountain that is full is like a箕, its ugliness is unbearable to look at," meaning that when a mountain is swollen, it resembles a箕, and its appearance is so bad that it is not worth looking at. This implies the meaning of preferring a convex shape. Yang Yunsong said, "The convex palm burial is within the palm," and also said, "There have been graves like the side palm, yet they are no different from the convex palm." Although he did not explicitly mention the concave palm, the meaning of avoiding the concave shape is implied. Someone said: Then terms like "Jingang Du" (Diamond Belly), "Xama Bei" (Toad Back), and "Ya Gong Tou" (Duck Head) are not precisely referring to avoiding the concave shape? The answer is: A good terrain should be flat and upright, and the top of a high mountain should be flat like a palm. When viewed from the side, the descending ridge should resemble the thread of a pine tree. These are precisely referring to the preference for the convex shape.

然則形如覆釜，其巔可富謂何。曰：此當與形如覆舟，女病男囚並論。覆釜就星體言，覆舟就氣脈言，星體不忌覆，氣脈忌覆，故一好一惡如此。然覆釜之山，後無寬牽線之脈，巔無平仰之盤，何能結地？覆舟之山，分開金面有矬有平，出唇吐氣，奚至為凶（總是陰宜見陽之意，此節論氣脈）。

Then The Book of Burial says, "If the shape is like a covered cauldron, it may bring wealth." How is this to be understood? The answer is: this sentence should be read together with "If the shape is like a overturned boat, women will be sick and men will be imprisoned." "Covered cauldron" refers to the shape of the star, while "overturned boat" refers to the qi flow. The shape of the star does not dislike being covered, but the qi flow does dislike being overturned, so although both are overturned, one is auspicious and the other is inauspicious. However, if a mountain with the shape of a covered cauldron does not have a pulse like a loose thread behind it, and if the top of the mountain does not have a flat and upward-facing platform, how can it form a good site? If a mountain with the shape of an overturned boat is divided into golden faces, with some low and some flat, and if it exhales a lip mat with life qi exposed, how can it be inauspicious? (In the end, it still refers to the idea that in阴 (yin) areas, it is suitable to see 阳 (yang). This section discusses the qi flow.)

或曰：仰覆二字，於地理果何關切？曰：葬覆鵝毛之山，必主敗絕，有不敗絕者，必別有吉地。然凶禍亦斷不免，葬仰鵝毛之山，必主興旺，間有興敗者，必祖山（分龍而來，遠祖遠宗及少祖山皆是），偶有一節覆鵝毛，不能節節如仰鵝毛也，若自分龍以至穴山，自山頂（穴山之頂），以至穴唇，無一節一段，不如仰鵝毛，自然發福（此論仰）。

Someone asked: "What is the importance of the terms '仰' and '覆' in geomancy?" The answer was: If a grave is located on a mountain with the shape of a covered goose feather, it will certainly lead to decline and no descendants. If there is no decline or lack of descendants, it must be that there is another auspicious site in the family, but misfortune is unavoidable. If a grave is located on a mountain with the shape of an upright goose feather, it will certainly bring prosperity. Occasionally, there may be cases where prosperity comes first but then decline follows. This is because among the ancestral mountains (including the distant ancestors, main branches, and minor ancestors), there may be an accidental section that is like a covered goose feather, but not every section can be like an upright goose feather. If from the branch division all the way to the tomb mountain, from the top of the mountain (referring to the peak of the tomb mountain) all the way to the lip (the front part near the tomb), none of the sections or parts are like a covered goose feather, then it will naturally bring blessings. (This part discusses '仰'.)

或曰：前言辨真假，以分、斂、仰、覆、向、背、合、割八字，今止就仰覆二字，斷地之真假，則彼六字已不用乎？曰：無矬無平，如急牽線、覆鵝毛者，非無個字，必假個字，非一邊反唇，必無背無面，非半山暗翼而割肋，必穴前少圓唇而割腳。若節節段段有矬有平，如仰鵝毛者，必有個字分金之面，外背內面之砂，出唇吐氣，合而不割。故因此可參彼六字，非謂可遺彼六字也。

Someone asked: Earlier, we were told that to distinguish true from false forms, we use the eight characters: 'fen' (division), 'lian' (convergence), 'yang' (upward), 'fu' (downward), 'xiang' (facing), 'bei' (backing), 'he' (union), and 'ge' (cutting). Now, if we only rely on 'yang' and 'fu' to determine the authenticity of a site, then the other six characters are not needed? The answer is: Any mountain that lacks low areas and gentle slopes, like a taut thread or an inverted feather, is not lacking in form but is certainly a false form; if one side of the mouth is outwardly flared, it is certainly impossible to distinguish the back; if half the mountain is missing its hidden wing and the boundary water cuts through the ribs, then the site before the pit certainly lacks a rounded lip and the boundary water cuts the foot. Conversely, if each section has low areas and gentle slopes, like an upward feather, then it must have a form that divides the gold, must have protective ridges on the outside and inside, must protrude the lip and reveal life qi, and the water must converge rather than cut. Therefore, from the two characters 'yang' and 'fu', we can infer the other six, and it is not saying that the other six can be ignored.

見下圖：垂頭之形正面難盡，故盡其側面，然諸圖亦僅繪其彷彿，在學者潛心理會耳。

Look at the diagram below (the original book included a diagram here, but the current edition only retains the title, and the actual diagram is lost): the shape of the hanging head cannot be fully depicted from the front, so it is drawn from the side instead; however, these diagrams can only show a rough outline, and ultimately one must rely on scholars to deeply contemplate and understand them on their own.

（此篇論護砂之向背以證龍穴真假）

This passage discusses the direction of the protective sand (护砂) and its backside, using it to verify the authenticity of the dragon (龙) and the site (穴).

何謂向背？蔡氏曰：“向背者，言乎其性情也”。予謂無向背，則不見性情，無菱角，則不顯背面。菱者，分開大八字，有口菱也（大八字之邊口有菱微起）；角者，明肩護帶之稍如月角也，如於臂鵝毛之側起外背內面而相向，為有菱角，內背外面而相背，為無菱角，或如手臂鵝毛之覆與仰，而不向不背，亦為無菱角，

What do "xiang" (face) and "bei" (back) mean? Cai said: "Xiang and bei refer to the nature of a mountain." I believe: without xiang and bei, one cannot see the nature of the mountain; without angles, one cannot distinguish the back and face of the mountain.the so-called "ling" (ridge) refers to a large八字 shape with a slight ridge line rising slightly at the edge of the mouth;the so-called "jiao" (angle) refers to the clear shoulder and the end of the protective belt curving like the two horns of a crescent moon. If it stands like an arm or a goose feather, with the outer side as the back and the inner side as the face, facing each other, it is called having angles; if the inner side is the back and the outer side is the face, facing away from each other, it is called having no angles; or if it is like an arm or a goose feather, always hanging down or always leaning up, neither facing nor facing away, it is also called having no angles.

外背內面而有菱角者，抱來固為向，豁開亦為向，如蓮花半開時，固向其心，至謝時而花瓣垂下，亦未嘗不向其心。內背外面，與無菱角背面者豁開，固為背，抱來亦為背。如鄰菜之葉，與我菜心相遠，固是背我，即蓋過我菜心之上，亦是背我。蔡氏曰：“觀形貌者，得其偽，觀性情者得其真”。原其向背之故，只在分之真假辨之，觀花瓣菜葉，無一片不向其心，則可通其說矣。

The outer side is the back and the inner side is the face with edges, and when they enclose towards the center, it is facing towards, and when they spread outward, it is still facing towards. Just like a lotus flower that is half-open, it naturally faces the center, and even when it withers and the petals droop downward, it is still facing the center. Conversely, if the inner side is the back and the outer side is the face, or if there are no distinct edges, then when they spread outward, it is the back, and when they enclose towards the center, it is still the back. For example, a leaf from a neighbor's vegetable patch, when it is far from my vegetable heart, it is the back, and even when it covers my vegetable heart, it is still the back. Cai said, "Those who only look at appearances receive illusions; those who understand the nature receive the truth." Investigating the origin of facing and backing, it all depends on the authenticity of the division. Looking at petals and leaves, none of them do not face their own heart, and this principle becomes clear.

花瓣菜葉之必抱向其心者，以其從根蒂分出，自相護衛也，不然，則必有參口之勢，分立之形，何能片片外背內面而相向乎。是以知真分者，護衛自已，故向而不背。假分者羽翼他人，故背而不向，或雖不羽翼他人，亦不護自已，而為閒散之砂，故無向無背也。

Petals and vegetable leaves must necessarily surround their own centers because they all branch out from the same root, thus naturally guarding each other. Otherwise, they would certainly be scattered and separate, how could each piece be facing outward and inward toward each other? From this we can understand: true division is for self-protection, so they face each other without turning away; false division is to serve as wings for others, so they turn away without facing; there is another type that neither serves as wings for others nor protects itself, becoming idle and useless like sand, so it neither faces nor turns away.

夫花與華之生氣不可見，觀花瓣菜葉之相向，而知其生氣在於心。地之生氣不可見，觀大小八字之相向，而知其生氣在於內。語云：“下砂不轉莫尋龍”。其即向字之謂乎。但上砂向易，下砂向難，得下砂向，則上砂不患不向，必有地矣（下砂逆轉定有真結，其上砂自然相向，若上砂向而下砂不向者，非真穴也），此一語，豈非尋地捷法乎？今人不識轉字，即是向字背來駝我者，誤認為轉，無背無面而生轉抱來者（砂腳向外砂體曲處似向內抱也），亦認為轉，觀形貌而不察性情，烏能得之（以上論明肩護帶兼及上下砂，總以分之真假別其向背）。

The life qi of flowers and plants is invisible, but by observing the petals and leaves all turning inward, one can tell that the life qi is concentrated in the flower's center. Similarly, the life qi of the earth is invisible, but by looking at the large and small ridges all turning inward, one can know that the life qi is within. The old saying goes, "If the surrounding land does not turn, do not seek the dragon," which is precisely referring to the concept of "direction" or "orientation." However, the upper surrounding land is easy to orient, while the lower surrounding land is difficult to orient. If the lower surrounding land is willing to turn, then the upper surrounding land will not be a problem, and there must be a true site (if the lower surrounding land turns back, there must be a true accumulation, and the upper surrounding land will naturally turn towards it; if the upper surrounding land turns but the lower surrounding land does not, then it is not a true site). This statement is not precisely the shortcut for seeking a true site? Nowadays people do not understand that "turning" is the same as "orientation." They mistakenly take the back facing me or the camel hump facing me as turning. They also mistakenly take those that cannot distinguish the back but bend inward, appearing to embrace, as turning. They only look at the appearance without examining the nature, how can they find a true site? (The above discussion clearly explains the shoulder protection and the accompanying upper and lower surrounding lands. The overall method is to distinguish the true and false by dividing them, thus determining their orientation and back.)

至於六龍方行而未止之處，只一重下砂，真面向裡，亦未足恃，楊公所謂“纏龍尚觀疊數，一重恐是葉交互，三重五重抱回來，方是真龍腰上做”也（此論龍身行度）。

As for the great dragon that is still moving and has not yet stopped, even if there is a single layer of lower sand facing inward, it is still unreliable. This is what Yang Yunsong said: "When a dragon is winding, we should observe the number of layers; one layer may only be branches crossing each other; only when three or five layers embrace back, is it truly formed at the dragon's waist." — When observing the winding protection, we need to look at the number of layers; only one layer may just be branches crossing each other; only when three or five layers embrace back, can it be considered truly formed at the dragon's waist. (This passage discusses the movement of the dragon's body.)

他如朝托侍衛，及水口砂星辰之向背，則與此稍異，亦以分大小八字，腰軟而肚不飽，外背內面者為向，無大小八字，肚飽而腰不軟，內背外面者為背，即非背來對外駝我，無正面之真情向內者，亦為背。此皆不關地之真假，但減龍之福力（此論護衛開銷星辰）。

Other features such as the mountain facing the site, the supporting mountain, the attendant hills, the water mouth hills, and the star peaks at the water mouth have slightly different criteria for their orientation and backness: those with clear large and small characters, a soft waist, and a not overly full abdomen, with the back facing outward and the front facing inward, are considered 'facing'; those without clear large and small characters, with a full abdomen and a stiff waist, with the back facing inward and the front facing outward, are considered 'back'; even if the hill is not directly facing me or has a camel hump facing me, as long as there is no genuine front-facing hill facing inward, it is still considered 'back'. The orientation and backness of this type of hill do not affect the authenticity of the site, but only reduce the fortune of the dragon. (This passage discusses the star peaks in the area of the attendant hills and the water mouth.)

若後龍星辰之大小八字不相向，或有一邊向人者，為假龍。穴山之大小八字不相向，或有一邊向人者，為假穴。後龍之大小八字相向，而兩邊送從纏護砂，有一邊不向者，雖是龍必非正龍。

If the large and small characters of the rear dragon peak do not face each other, or if one side faces elsewhere, then it is a false dragon. If the large and small characters of the site mountain do not face each other, or if one side faces elsewhere, then it is a false site. If the large and small characters of the rear dragon although face each other, but the sand on both sides that accompany and protect it has one side not facing the right direction, then even though it is a dragon, it must certainly not be a true dragon.

兩邊之送從纏護皆向，而穴山之大小八字，有一邊不向者，雖有穴必在他處。穴山大小八字，兩邊送從纏護皆向，而朝山不開面相向者，必是枝龍，而非正幹。水口山不轉面向裡者，必是借用而減福力（水口山有不向內者，穴中不見亦可。此論龍穴纏護兼及朝案水口山）。

If the two sides of the attendant hills all face towards the center, but the large and small characters of the hill containing the qi do not face the same direction, then although there is a site, the true site must be elsewhere. If the large and small characters of the hill containing the qi and the two sides of the attendant hills all face the same direction, but the facing hill does not open its face to face towards the site, then this must be a branch dragon, not the main dragon. If the mouth of the water does not turn its face inward, then it must be a forced borrowing, and the fortune will be reduced. (If the hill at the water mouth does not face inward, as long as it is not visible from the site, it is still acceptable.) This passage discusses the dragon, the site, and the attendant hills, and also includes the facing hill, the case hill, and the hill at the water mouth.

祖山分龍，兩邊崗阜向多者，龍旺橫龍降脈，背後孝順鬼逆抱穴者真（此論分龍處之護砂兼及橫龍後鬼）。

The place where the main mountain divides into a dragon shape, the more the ridges on both sides face inward, the stronger the dragon energy becomes. For a horizontal dragon that descends its pulse from the waist area, there should be a "filial ghost" behind it, embracing the site in the opposite direction, only then is it truly correct. (This passage discusses the protective ridges at the division of the dragon, and also includes the ghost star behind a horizontal dragon.)

入穴見向，而遠觀似背者，非龍；遠觀似向，而入穴見背者，非穴。外不豫背，而內有菱角相向者，可棄，不向左，不向右，而節節鵝毛口，再得左右砂相向，雖旁觀亦可取裁。或向左，或向右，而形如側手臂，右左砂更有一邊背我，並本身亦為砂體，本身龍虎向面外層皆曏者，地大；外層不向，而本身龍虎曏者，地小（此論體認內外遠近之向背，分別龍穴之真偽大小）。

When entering a pit, if it appears to face the direction but from afar looks like it is backing away, this is not a true dragon; if from afar it seems to face the direction but upon entering the pit it appears to be backing away, this is not a true pit. If the outer part does not first show a backing trend and the inner part has sharp angles facing each other, it can be abandoned. If it is neither leaning left nor right, and each section is like a goose feather facing upward, and the left and right protective ridges face each other, then even if viewed from the side, it can still be used. As for cases where it leans left or right and the shape resembles a side arm, and the left and right ridges are on one side facing away, then even the main mountain itself is just a ridge. If the dragon and tiger face the pit and the outer mountains also face the same direction, the land is large; if the outer mountains do not face but only the dragon and tiger face, the land is small. (This passage discusses how to recognize the front and back directions from inside and outside, near and far, to distinguish the authenticity and size of a dragon pit.)

有等龍虎氣旺，曜氣飛揚，自本身龍虎一向之外，即飛揚而去，得總纏護水口山，面面相向，而抱住其飛揚之砂者，反為大地。此當求之尋常識見之外，然亦當觀其祖龍如何，若祖龍行度節節開面，而分龍出帳過峽之處，兩邊迎送纏護，疊疊相同者方可（此論曜氣）。

There is a type of dragon and tiger energy that is extremely strong, with the 'radiant energy' spreading outward vigorously: besides the inner layer of the dragon and tiger itself, everything outside of that spreads outward. In such a case, if there are overall protective mountains and the mouth of the water facing each other, gathering and enclosing those spreading sands, it would be considered as the earth. This situation needs to be sought beyond common understanding, but it still depends on the main dragon's movement: the main dragon must have a clear and open appearance at each stage of its course. At places where the dragon branches off, emerges from the account, and passes through the ridges, the accompanying mountains on both sides must be layered and consistent with each other, only then can it be considered proper. (This passage discusses radiant energy.)

又有一等龍身於始分再抽之際，兩邊護從崗阜，曏者甚多，至總穴處，但得水纏，並無護從，只有一股陰砂，僅堪蔽敵穴，亦為大地（有水環繞不嫌護砂微薄），故向背之本，在分龍作祖之處，穿帳過峽之時，而到頭之向背，特其標耳（此論結穴護砂單薄，蓋指出洋旺龍而言若山谷結地應以到頭真向多者為貴）。

There is another type of dragon body, which, when first separated and then drawn out again, has many protective ridges on both sides facing inward; however, at the point where the land forms a mound, there is only water surrounding it, with no protective ridges, and only a thin mass of earthy material barely shielding the mound site—such land is still considered good earth (since there is water surrounding it, the thin earthy material is not a concern). Therefore, the fundamental principle of facing and backing lies in the place where the dragon divides and originates, and in the area where it passes through the mountain range; the facing and backing at the end is merely a detail. (This passage discusses the situation where the protective ridges are thin at the mound site, referring to a prosperous dragon emerging from flat land; if the land forms a site within a valley, it is still more valuable to have a true direction with more protection at the end.)

又有一等旺龍，技技結果，節節開花，一局之中結數地，數里之中結數十地，其砂必各自顧穴，何能層層向我而不背（多有成魚尾砂，作兩邊之護衛）。只好論其本身之枝葉，不顧人而向自已，有星面穴面，便是美地。其外層皆自去顧穴，何能向我，只要借用得著，湊拍得來，象個局而不斜竄壓射便佳。亦仍以真向多者為勝（此論旺龍結穴）。

There is another type of flourishing dragon, where each branch bears fruit and each section has flowers, with several places forming good land within a single area, and dozens of places forming land within a few miles. In such places, each cluster of earth formations must take care of its own burial site, how could they all face towards me without turning their backs? (Such places often have fish-tail shaped earth formations serving as guards on both sides.) At this time, we can only consider the mountain's own branches and leaves: as long as they do not take care of others but face themselves, with star faces and burial site faces, it is a good site. As for the outer layers of earth formations, since they all go to take care of other burial sites, how could they face me? As long as they can be borrowed and combined to form a proper appearance, without leaning, without running away, without pressing, and without shooting at the burial site, it is acceptable. However, it is still better to have more earth formations that truly face towards me. (This passage discusses the formation of a flourishing dragon's burial site.)

又有一種怪穴，後龍之開面垂頭，臨穴之結臍吐氣甚真（結臍，詳乳突窩鉗篇），而龍虎狀貌，反背而去（指曜氣飛揚）。以常見論之，何能成地，及細察之，其反去之處，有隱隱隱褶紋抱進，或層層石紋裹轉者，亦成真穴。如反肘粘高骨、鷺鸞曬翼、雁鵝反翅諸形是也，然非蓋堂之證驗，垣局之會聚者不可（大地方成，垣局中小地只取唇口砂為證。此論龍虎反背）。

There is another kind of strange pit: the dragon comes to the site with its head hanging down, and the formation at the site is very clear, with a distinct umbilical shape and a clear exhalation (for details on 'umbilical formation', see the chapter 'Lutuwo Qian'). However, the shapes of the dragon and tiger are actually facing outward. According to conventional judgment, how can such a site be considered valid? But upon careful observation, one will find that where the dragon and tiger appear to be going outward, there are faint folds coming inward, or layers of stone patterns wrapping around and returning. Such sites are still true pits. Shapes like 'reverse elbow clinging to high bone', 'heron drying its wings', and 'geese with reversed wings' are examples. However, there must be a covering hall to serve as confirmation, and a surrounding enclosure to gather the energy. Only then can a large site be formed. For smaller sites within the enclosure, only the sand at the lip of the site is used as evidence. This passage discusses the case where the dragon and tiger are facing outward.

坤道珠璣曰：“眾山拱向，似乎有地，然要辨其真假”。既曰：“拱向”，復有真假，於何辨之？在乎識背面而已，楊公曰：“若是面時寬且平，若是背時多陡岸”。凡山之拱曏者，果皆有寬平之面在前，更有陡峻臃腫之形在後，乃見面向我背在外，是真向也。若反此而狀雖向我，其實無面便不為真向。向山主不真，主山便不結地。故看地當內看外看也，

The "Kun Dao Zhu Ji" says: "Many mountains converge towards a point, seeming to indicate a site, but one must distinguish between true and false convergence." If it has already been said to be "converging," why is there still a distinction of true and false? The key lies in recognizing the front and the back. Yang Yunsong said: "If it is the front, it is wide and flat; if it is the back, it is steep and rugged." All converging mountains, if indeed have a wide and flat side facing forward and a steep and rugged side behind, then it shows that the front is facing me and the back is left outside, which is true convergence. Conversely, if the shape appears to face me but lacks a true front, it is not true convergence. If the converging mountains are not truly facing, the main mountain cannot form a site. Therefore, examining a site must involve looking from within and also from outside.

內看者，立於作穴之處，看四面之山，及本身左右，皆有情向我否，若眾山無情向我，便結穴不真。外看者，四面之山，盡有穴內見其向我，穴外觀之，乃反背無情走竄他向，穴中所見向我者，便非真面。向我者，假便非真地，故內看不可不外看也，但形貌背而性情曏者，外觀雖反背，內觀則有情，龍穴砂水，件件真的，又不可執外觀之法而概棄之。蓋大勢反去為形貌背石紋，裹轉為性情向。如上所云鷺鸞曬翼等形是也，故石紋之向背，更宜細看（統篇大旨總以識背，而全在察性情為主，真分假分與石紋之向背是性情之顯然者，更論及內外看法，龍砂向背自無遁形）。

The concept of "inner observation" refers to standing at the location where a site is to be chosen and looking at the surrounding mountains and the sides of the main mountain to see if they all show affection towards me. If the mountains do not show affection towards me, the site will not be genuine. "Outer observation" means that although the surrounding mountains appear to face me when viewed from within the site, when viewed from outside the site, they may appear to turn their backs and show no affection, or run off in other directions. In this case, the "facing me" observed from within the site is not genuine. Therefore, after inner observation, outer observation must also be conducted. However, there are cases where the form may appear to be facing away but the nature is actually facing towards. From the outside, although the mountains may seem to turn their backs, from within they may show great affection, with dragon, site, sand, and water all genuine. In such cases, it is not advisable to rigidly follow the method of outer observation and discard it altogether. Because the large trend of the mountains turning away is a matter of form, while the stone patterns wrapping around and turning back are matters of nature. This is similar to the shapes mentioned earlier, such as "heron spreading its wings." Therefore, the direction and orientation of stone patterns should be carefully examined. (The overall purpose of the entire passage is to recognize the back, and the fundamental approach is to observe the nature. The true and false distinctions, as well as the direction and orientation of stone patterns, are places where nature is more clearly expressed. Combined with the methods of inner and outer observation, the direction and orientation of dragon and sand will naturally be fully revealed.)

（此篇論砂之分合以證水之分合，水之割可見砂之斂脈，穴真假均於此辨之）

This passage discusses the division and convergence of terrain features, using them to verify the division and convergence of water; if the water cuts off the ridge, it shows that the terrain features are converging inward. The authenticity of the ridge and the site is determined through this method.

何謂合割？曰：有分必有合，無分而斂者，必割。但割之義有四，如山頂化生腦有蟬翼，或肌理刷開之分，則水痕必在蟬翼肌理之外，分開如八字，為界出脈之水（出脈處有分砂水，必兩分水分脈降，故曰：界出脈水），若無此分水，必夾脈而透頭，謂之割脈水（頂前無蟬翼肌理水即透頭）。

What is meant by "he" (合) and "ge" (割)? The answer is: if there is division, there must be convergence; if there is no division and the water converges inward, the water will certainly cut the qi point. The meaning of "ge" (割) has four types. The first type: if there is a division at the top of the mountain, such as a butterfly wing shape or a split in the rock, then the water mark will certainly branch out in an eight-character shape outside of the butterfly wing or the split, this is called "water that separates the pulse" (the place where the pulse emerges has a dividing ridge, the water must split into two streams, and the pulse descends from the middle, so it is called "water that separates the pulse"). If there is no such dividing ridge, the water will certainly flow directly along the pulse through the mountain top, this is called "cutting the pulse water" (if there is no butterfly wing or split at the top, the water will flow directly through the top).

半山突泡有金魚砂之分，則水痕必在金魚砂之外，分開如八字，為界行脈之水（須前蟬翼肋下之水，在金魚砂外分開，所以界脈而行，故曰：界行脈水），若無此分水，必夾脈而扣肋，為逐字割肋水。

The second type: if there is a golden fish sand division in the half mountain's sudden spring, then the water marks must definitely spread out in an eight-character shape outside the golden fish sand, which is called boundary opening the pulse water (the water flowing from the cicada wing rib below previously, reaches here and spreads out outside the golden fish sand, used to bound the pulse and allow it to continue, so it is called 'boundary pulse water'). If there is no such dividing water, the water must necessarily flow closely along the pulse and tightly around the mountain rib, which is called 'cutting rib water'.

毬簷有蟬翼肌理之分，則必痕必在胖腮外分開，如法令紋之合於頷下（此從金魚砂肋下分出，繞穴肋旁而合於唇下），為界入脈之水（毬簷有分砂，則穴腮圓胖，水於此分，脈從此入，故曰：界脈水），若無此分，則穴腮必不胖，水必夾脈而斜合於頷下，謂之割腳水（有毬簷而無蟬翼肌理之分，則穴腮不胖，穴後雨水直來斜合唇下，即是割腳。按以上論，分水為主故從山頂說到臨穴）。

The third type: If there are divisions such as the wings of a cicada and the texture of flesh on the ball eaves, then the water marks must separate outside the full and round cheek hollows, like the lines on a human face meeting at the chin. (This water branch comes from the golden fish ridge, goes around the two sides of the site, and meets at the lower lip.) This is called water that separates and enters the pulse (the ball eaves have dividing ridges, so the cheek hollows are full and round; the water separates here, and the pulse enters from here, hence it is called 'boundary pulse water'). If there is no such division, the cheek hollows must be lacking in fullness, and the water must flow together diagonally at the lower lip, like the lip of a chin. This is called 'cutting foot water' (if there is a ball eave but no cicada wings or flesh texture divisions, the cheek hollows are not full, and the rainwater from behind the site flows straight down and meets diagonally at the lower lip, which is called cutting foot. The above paragraphs take 'dividing water' as the main point, so they describe the situation from the mountain top down to the site).

或穴旁少一邊蟬翼（指乳突穴言），而隱隱界水，在唇內斜過（穴旁一邊界水向唇上斜流，是割腳而過），或餘氣不從本身鋪出（餘氣從穴間鋪出者真，詳三卷裀褥唇氈篇內），或左或右，反高起鋪來（此一邊界水在穴前斜來），或兩邊俱高起鋪來，而隱隱隱界水，在餘氣內合（穴前餘氣不真，兩界合於餘氣之內，為割腳而合）。

In addition, there are several other cases that fall under the category of cutting the foot: either the side of the pit is missing a part resembling a cicada's wing (this refers to the case of the breast pit and the protruding pit), and a subtle boundary water flows diagonally across the lip (the boundary water on one side of the pit flows diagonally upward from the lip, thus cutting the foot); or the remaining energy in front of the pit does not come from the mountain itself (the remaining energy should spread out from the pit area, as explained in the chapter "Yin Ru Ci Zhan" of Volume Three), but instead comes high from the left or right side (this is when a boundary water flows diagonally from in front of the pit); or both sides come high and spread out, while the subtle boundary water converges within the remaining energy (the remaining energy in front of the pit is not genuine, and the two boundary waters converge within the remaining energy, which is the case of cutting the foot and convergence).

或窩鉗穴一邊牛角砂，非本身分出界水，穿膞斜飛流穴之畔，總謂之割腳水（乳突少一邊蟬翼砂，界水從穴後斜來，窩鉗少一邊牛角砂，界水從穴旁斜流，以及餘氣，不從本身鋪出，界水或一邊或兩邊鋪來合於餘氣內者，俱是割腳，故曰：總是割腳水）。

Or, in the case of a nest-shaped or clamp-shaped hill, if one side lacks the cow horn ridge formed by the mountain itself, and the boundary water flows diagonally across the arm and flows away from the hillside—these situations are all referred to as 'cutting the foot water' (the boundary water flows diagonally from behind the hill, or flows along the side of the hill, or the remaining energy does not extend from the main mountain but comes from one or both sides to meet within the remaining energy; all these are considered cutting the foot, hence it is called 'total cutting of the foot water').

或大小八字一臂（指穴山言），被旁頂之砂，自外插入，其枝從中必有水痕穿入，謂之割臂水。割腳割臂，不必兩邊齊犯，即一邊犯者，斷不成地。

The fourth type: In the case of a mountain ridge (xue shan), one of the arms (bei pang) of the large and small heavenly stems is intruded upon from the outside by a spur of land (shan shu) from the adjacent mountain peak. The branch that intrudes must have a water trace (shui hen) running through its middle, which is called "cutting the arm water" (ge bi shui). Both "cutting the foot" and "cutting the arm" do not necessarily occur on both sides at the same time; if one side is affected, the landform will certainly not form a suitable site.

其割肋水，間有不忌者，必山頂與穴旁之蟬翼俱全脈路如寬牽線之軟（半山割肋，因無金魚砂，得脈路如寬牽線者，水從矬兩邊分去，故可不忌），旁砂如花辨之相向，其透頂割脈，水後龍只犯半邊，亦間有不忌者，必穴山頂二之大八字，半山之金魚砂，到頭之穴面唇裀俱全，脈路如寬牽線之軟，左右砂如花瓣之相向。

As for water flowing through the ribs, there are occasionally cases where it is not necessary to avoid, provided that the mountain peak and the surrounding sand on both sides are complete, and the water vein is as soft as a thread from a pine tree (the reason for cutting the ribs on the half mountain is because there is no golden fish sand; if the water vein is as soft as a pine thread, the water will flow out from both sides of the low-lying area, so it is not necessary to avoid). The protective sand on both sides should be like petals facing each other. As for water flowing through the top and cutting the vein, if the dragon behind only affects one side, there are occasionally cases where it is not necessary to avoid, provided that the large eight-character shape on the mountain peak, the golden fish sand on the half mountain, and the flat lip of the pit at the end are all complete, the water vein is as soft as a pine thread, and the protective sand on both sides is like petals facing each other.

但割肋不忌者，不拘後龍穴山，數百中嘗見一二，若透頂割脈之水，只犯半邊不忌者，後龍數百中，亦嘗見一二。在穴山前則少見（割肋穴山可犯透頂，割脈穴山不可犯），犯此者，如人少一眉一目，如花少一葉一瓣，必非本體，定有損傷，須仔細詳審，不可以為當然而漫取之，割字之義盡矣。

However, cases where the ribs are cut but are not to be avoided, whether appearing in the rear dragon mountains or thesite mountain, are rarely seen, only one or two in hundreds of miles. As for water that cuts through the top and pulses, which only affects one side but is not to be avoided, such cases are also rare, only one or two in hundreds of mountains in the rear dragon area, and even rarer when they appear in front of thesite mountain (for the case of cutting the ribs, the穴位 mountain can be affected; but for the case of cutting the pulse through the top, the穴位 mountain cannot be affected). Mountains with these flaws are like a person missing a brow or an eye, or a flower missing a leaf or a petal. They are certainly not complete in their original form and must have suffered some damage. They must be carefully examined and not taken for granted or used carelessly. The meaning of the word "cut" is explained here.

合者，真地有兩水合，假地亦有兩水合（上有分而下有合者真，上無分而下有合者假），合固不可無水，亦不可全憑水之合也，只有兩砂兜收為合，但真地有兩砂兜也，假地亦有兩砂兜收（穴後毬簷分明，穴前圓唇托起，兩砂兜收唇者為真，否則是假），合固不可無砂，亦不可全憑砂之合也（壁窩亦有兩砂兜抱）。惟有圓唇兜收，乃可稱為合之真。

Now talking about 'he' (union). Truly, there are two streams of water meeting, and falsely there are also two streams of water meeting (those with division above and union below are true, while those without division above but with union below are false). Therefore, although water meeting is necessary for 'he', it cannot be judged solely by the meeting of water. Some people also say that if two ridges of earth enclose and receive, it is considered 'he'. However, truly there are two ridges of earth enclosing and receiving, and falsely there are also two ridges of earth enclosing and receiving (when the hill behind the site has a distinct ball eaves, and the hill in front has a round lip supporting it, and there are two ridges enclosing the lip, then it is true; otherwise, it is false). Therefore, although ridges enclosing are necessary for 'he', they cannot be judged solely by the enclosing of ridges (the hollow shape on the mountain wall may also have two ridges enclosing). Only when the round lip is effectively enclosed can it be truly called 'he'.

蓋分合乃氣之行止，非中圓背上（中圓即穴暈背上者，後有毬簷之分如背之駝出也），兩邊拖下之分氣，胡為而行，非中圓背下（暈前圓唇托起如背之駝出，故曰：背下），兩角收上之合氣，胡為而止。分如上弦之月魄，合如下弦之月魄；分如鼻旁之法令，合如口下之下頷；分如臍上之胸肋，合如臍下之小腹。而月之心，腹之臍，面之人中，是分合之中，心為生氣聚處。

To understand, division and union are the movement and stillness of Qi. If it is not the branch of Qi coming down from both sides above the mound (the 'central circle' refers to the mound itself; the term 'above' refers to the part behind the mound where the Qi spreads out like the ridge of a humpbacked spine), then how can Qi move? If it is not the convergence of Qi coming up from both corners below the mound (the front of the mound is rounded and lifts up, also like a humpbacked spine, hence called 'below'), then how can Qi stop? Division is like the shape of the crescent moon when it is thin, while union is like the shape of the crescent moon when it is full. Division is like the philtrum on the nose, while union is like the chin below the mouth. Division is like the ribs above the navel, while union is like the lower abdomen below the navel. The center of the moon, the navel of the abdomen, and the philtrum on the face are all the central points of division and union, which are where the life Qi gathers.

故穴旁隱砂，兩角拖下而未收上，是氣行而未止；兩角收上而不拖下，是氣止而不行。但圓唇之內，要平如掌心，而可生匝水（圓唇內平如掌心處，即是小明堂，可生匝水者，言暈旁周匝水聚於此也）。圓唇之邊，要有弦菱方平有而不削水，設如龜背牛鼻，而水分水削，雖兩角收上，亦非真合（如龜背牛鼻，則無如掌心之小明堂，脈何能止）。

Therefore, the hidden sand beside thesite should have two corners that slope down and then rise up, indicating that the qi is moving but not stopping; if the two corners only rise up without first sloping down, it means the qi has stopped but has not yet moved. As for the inside of the round lip, it should be flat like the palm of a hand, so that a circle of water can be gathered (the flat area inside the round lip is called the small bright hall; the phrase 'can produce a circle of water' means that the water around the穴位 all converges here). The edge of the round lip should have a string-like ridge, so that it is flat and harmonious without cutting away the water. If it is as round as a turtle's back or a bull's nose, the water will immediately scatter and be cut off, so even if the two corners rise up, it is not truly harmonious (a turtle's back or a bull's nose lacks the palm-like small bright hall, and the qi pulse cannot stop there).

然有圓唇之合，而兜抱其唇之兩砂，又不可少，不然，大界水扣割而來，謂之有唇無襟（無兩砂兜抱其唇，則無合襟之水為割襟）。故論合者，當以圓唇之合為主，次及砂之合，水之合可也。

However, even if there is a rounded lip, the two sides of sand that embrace this lip cannot be missing; otherwise, the great boundary water would tightly cut across, which is called 'having a lip but no jacket' (without the two sands embracing the lip, there is no converging water, and it becomes a cutting boundary instead). Therefore, when discussing 'convergence', we should primarily refer to the convergence of the rounded lip, and only then mention the convergence of the sand and the convergence of the water.

但有水三合，一名三叉水（合者相交之義，叉字相交之形，三合，故曰：三叉），毬簷之前，圓暈之旁有隱隱水痕，合於小明堂者，為一合水（即蟹眼水）。半山金魚砂之肋下分小八字水，繞穴腮旁，而合於唇下，為二合水（即金魚水又名蝦鬚水，詳後卷巒面篇）。山頂前蟬翼肋下，分大八字水繞金魚砂外，合小八字水繞穴腮外，而共合於內明堂者，為三合水（即蝦鬚水，故此論合水為主，故從毬簷說到山頂，但前言山頂分水全化生腦蟬翼外，此言合水在山頂蟬翼肋下分來，雖立說不同，實則一。從砂背來，一從砂面出至下則合而為一，內外同流只此一重水耳，惟貼太痕影水自成分合，不與蝦鬚二水聯屬，間附圖自明）。

Water convergence has three layers, also called "three forked waters" (the term "he" means intersection, and the character "cha" signifies the shape of intersection; three layers of intersection, hence called three forked waters). There are faint water marks before the ball eaves and on both sides of the circular halo, which converge in the small bright hall, known as the first layer of converging water (also called crab eye water). The small eight-character waters branching from the ribs beneath the half-mountain goldfish sand flow around the sides of thesite (穴腮) and converge below the lip, known as the second layer of converging water (also called goldfish water or shrimp whisker water, see the section on "Mountain Face" in the later volume). The large eight-character waters branching from the ribs beneath the mountain peak's cicada wing flow around the goldfish sand and converge with the small eight-character waters flowing around the sides of the穴位 in the inner bright hall, known as the third layer of converging water (also called shrimp whisker water). Here, the term "converging water" is the main focus, so the discussion returns from the ball eaves to the mountain peak. Previously, the discussion on water division from the mountain peak was mentioned in relation to the cicada wing beyond the huàshēng nǎo (a term for a specific mountain feature), while here the discussion on converging water starts from the ribs beneath the mountain peak's cicada wing. Although the wording differs, they refer to the same thing: one flows from the back of the sand, and the other flows from the surface of the sand, and eventually merge into one stream below, flowing both inside and outside, in reality there is only one layer of water. Only the trace of water directly attached to thesite's halo is considered as separate converging and diverging water, not connected to the two layers of shrimp whisker water. Refer to the accompanying diagram for clarity.

三合水，雖無水長流，均有隱隱薄跡，龍虎兜收者，必有交襟之水，其合易見，龍虎綽開與無龍虎者，山麓一片坦平，又無交襟之溝，惟有明堂低處，可意會其合（低則水聚，即是合處）。本合水之起溝處，即是三分水流注之源，故有三分水，必有三合水，不必定明水交處，方為合也。其有明水交者，除本身有龍虎外（龍虎界深，故明有水），惟隨龍大界水合於外明堂，然此水橫局，合於左右逆局，合於背後順局，合於穴前本身有餘枝數里者，其水合於數里之外，不可以兩水大合處，為正龍蓋結也。

This triple convergence of water, even without a long flowing bright stream, will still have faint and shallow traces. If the dragon and tiger ridges are tightly enclosed, there must be a converging water channel, and their meeting is easy to see. However, if the dragon and tiger ridges are widely spread apart or there are no dragon and tiger ridges at all, the foot of the mountain is flat and there is no converging ditch, so one can only understand their convergence by the low-lying area of the bright hall (since low ground gathers water, that is where the convergence occurs). The place where the converging water starts is exactly the source of the three converging streams, so if there are three converging streams, there must be three converging waters, and it is not necessary to see the bright water meeting to consider it as convergence. As for cases where bright water actually meets, apart from those where the mountain itself has dragon and tiger ridges (the ditches bounded by dragon and tiger ridges are deeper, so there is bright water), there are only large boundary waters coming with the dragon that converge in the outer bright hall. However, this water: in a horizontal situation converges on the left and right, in an inverse situation converges behind, and in a regular situation converges in front of the site; if the mountain has a branch extending several miles, this water converges several miles away. Therefore, one cannot simply conclude that the place where two waters meet is the true convergence of the main dragon.

注：圖14、圖15第一分，從山頂蟬翼肋下分來，即蝦鬚水。第二分，從半山金魚砂肋下分，即金魚水，亦名蝦鬚水。第三分，從毬簷下穴暈兩旁分來，即蟹眼水。三分水，合於小明堂為一合水，二分水合於唇下為二合水，一分水合於龍虎內之內明堂，為三合水，隨龍大界水，合於龍虎外之外明堂。

The original annotation refers to two diagrams, which are now only preserved in text with the figures lost. The first type of water division comes from beneath the mountain peak's wing-like ribs, known as shrimp whisker water; the second type comes from beneath the golden fish sand ribs on the mountain, known as golden fish water, which is also called shrimp whisker water; the third type comes from beneath the ball eaves, on both sides of the pit's aura, known as crab eye water. The innermost water (third division) converges at the small bright hall, forming the first convergence; the second division of water converges at the lip area, forming the second convergence; the first division of water converges within the inner bright hall between the dragon and tiger, forming the third convergence; and the major boundary water following the dragon converges at the outer bright hall outside the dragon and tiger.

此指正體開腳星辰穴山高大，地步甚廣，脈路牽連長遠者而言，若穴山低小，脊脈間斷，本身不開口，穴結山頂靨處，與側鉗邊鉗穴法，惟有貼穴小分合水，然亦有股明股暗之不同，其第一二重分水，在後龍過脈跌斷處見之。

This refers to the situation where the star peaks are prominent, the hill forming the site is high and large, the land is broad, and the ridge line is long and continuous. If the hill forming the site is low, small, and the ridge is broken and intermittent, and the main hill does not open, with the site formed in the hollow of the mountain top, as well as in the side or edge of the mountain, then there are only small converging and diverging streams close to the site. These small converging and diverging streams have two types: one is obvious and the other is subtle. As for the first and second layers of converging water, they should be sought at the place where the dragon mountain passes over and breaks off.

如開腳星辰龍虎有饒識而穴山地步無多者，蝦鬚金魚二水，或邊分併，唇下亦不能定，有兩重會二，蓋山體不一，穴法多般，前圖惟繪其規模，在智者善於窺測耳。至內外明堂之水，皆會合而流，惟小明堂水，本屬微茫，雨過滲入土中，設遇大雨溢出，從唇上直流者，即是破唇。

For example, if a star peak with open feet has the appearance of dragons and tigers with some reduction, but the flat area of the hill is not wide, then the shrimp whisker water and gold fish water may sometimes merge on one side, and there may not necessarily be two layers of convergence beneath the lip. In short, the forms of mountains vary, and the methods of selecting a site are diverse. The previous diagrams can only show a general outline, and it relies on those with discernment to observe and understand carefully. As for the water of inner and outer bright halls, they all converge and flow together; only the water of the small bright hall is originally very subtle, and after rain it seeps into the soil. If there is heavy rain and the water accumulates and overflows, flowing straight down from the lip, this is called 'breaking the lip'.

（論開帳過峽，後卷各有耑篇，此下二篇因論占地步而言其大略）

Regarding the topics of opening the account and passing the ridge, each subsequent volume will have its own dedicated discussion; here, the following two sections are mentioned briefly because they are related to the concept of occupying space.

何謂縱橫？縱者，龍身委蛇起伏向前奔行也，橫者，開屏列帳，兩旁分佈也，二者均不可少，然占地步偏重於橫，蓋惟有帳能占地步，有蓋帳羽翼者為龍，無則為砂，蓋帳大而羽翼多，占地步廣者，為幹龍。蓋帳小而羽翼少，占地步小者，為枝龍。

What do "zong" and "heng" mean? "Zong" refers to the dragon's body winding and undulating forward continuously; "heng" refers to the dragon spreading out like a screen or arranged like a curtain, extending to both sides. Both are essential, but in terms of occupying space, emphasis is placed on "heng," because only by spreading out can the dragon occupy land effectively. A dragon is considered complete if it has a canopy and wings; without these, it is merely sand. A dragon with a wide canopy, numerous wings, and a broad area of occupation is called a "gan dragon"; a dragon with a narrow canopy, few wings, and a narrow area of occupation is called a "zhi dragon."

大帳前垂，兩角包裹重重小帳於內最大，包裹開面星辰次之。但豁開而不包者，又其次也，一縱一橫，為十字帳。借縱為橫，為丁字帳，借橫為縱為偏出帳。邊多邊小，為不均帳，其勢張揚飛舞者，龍行未止，收斂回頭者，龍行欲住，是大小行止，皆辨於橫也。

The main pavilion extends forward and hangs down, with its two ends enclosing all the smaller pavilions inside, which is the best type; if it can enclose the star peaks, it is the next best; but if it merely opens up without enclosing, it is the third best. When a pavilion has one longitudinal and one transverse line crossing, it is called a "cross pavilion"; if it uses the longitudinal line to simulate the transverse, it is called a "character pavilion"; if it uses the transverse line to simulate the longitudinal, it is called a "biased pavilion"; and if one side is longer while the other is shorter, it is called an "uneven pavilion." A pavilion with strong and spreading momentum indicates that the dragon is still moving; one that is gathering and turning back indicates that the dragon is about to stop. Thus, the size and movement of the dragon can be discerned from the "transverse" aspect.

但行龍直來，而開橫者無幾，大都借縱為橫，借橫為縱者居多，況縱橫互借，閃巧轉身，層見疊出，地步始廣，枝葉方茂，結作多而力量大，若直串而來旁分枝葉，縱橫不借者，一龍只結一地（上言直來橫開者，即十字穿心帳，惟大龍有之，此言直串而來者乃無帳枝龍）。

However, there are not many dragon lines that come straight and then spread out widely. Most of them borrow the vertical to create the horizontal and the horizontal to create the vertical. Moreover, through mutual borrowing of vertical and horizontal, with twists and turns, clever turns, and layered repetitions, the terrain becomes broad and the branches become dense, resulting in many knots and strong power. If it is merely straight and then branches off with points on the sides without any mutual borrowing between vertical and horizontal, then a dragon can only form one knot (the previous text mentioned straight lines that also spread out, which is the cross-shaped account, only found in great dragons; here, the straight line that comes directly without any spreading is a branch dragon without an account).

何謂收放，收者，跌斷過峽也。放者，放開枝腳也（大極收小，小極放大，陰陽變化，轉換之理）。纏護迎送開帳，皆放中之事壠之鶴膝蜂腰，支龍之銀錠束氣，皆放、收字之別名。蜂腰旁之蟬翼，銀錠旁之陰砂，乃放中之至小者，蓋不收則氣散而不清健，不放則氣孤而不生長，猶火筒與風箱，必小其竅而風力始健。又如草木必放開枝葉，而花果已成。故善觀地步者，必於峽中觀之。

What do "receiving" (收) and "letting go" (放) mean? "Receiving" refers to the dragon pulse breaking and changing course; "letting go" means allowing the branches to spread out. When something is large to the extreme, it must be received in a smaller form, and when it is small to the extreme, it must be let go in a larger form. This is the principle of yin and yang transformation and mutual conversion. Wrapping, protecting, welcoming, and sending off, as well as opening the account, all belong to the aspect of "letting go." The鹤膝 (crane's knee) and 蜂腰 (bee's waist) of a high ridge dragon, and the silver ingot binding the qi of a flat branch dragon, are all other names for "receiving." The蝉翼 (cicada wing) beside the bee's waist and the yin sand beside the silver ingot are the finest details within "letting go." One must understand that without receiving, the qi becomes scattered and unclear; without letting go, the qi becomes isolated and unable to grow. This is like a blowpipe and bellows, which must have a small opening to produce strong wind power. It is also like plants and trees, which must spread out their branches and leaves to bloom and bear fruit. Therefore, those who are skilled in observing the terrain must go to the place where the dragon pulse changes course to see it.

李氏曰：“跌斷非峽”，謂以夾兩山而無迎送之砂，雖跌斷不為峽（行龍跌斷多者，前途結作必真，雖跌斷而不開面，中間無微高脊脈，此去必無融結，不惟不得為峽也）。謝氏曰：“無關不成峽”。謂峽旁無水口，又無迎送交鎖之砂，以關其峽水也。

Li said, "A broken ridge is not a pass." This means: if a ridge is merely squeezed between two mountains without the presence of welcoming and sending sands, then even though it is broken, it cannot be considered a pass. (A ridge that breaks frequently usually indicates a true termination ahead; but if it breaks without opening up, and there is no slight elevation in the middle, then this dragon will certainly not consolidate, and it is not only not a pass but also not a true dragon.) Xie said, "Without boundaries, it is not a pass." This means: if there is no water mouth on both sides of the pass, and no welcoming and sending sands to close off the water within the pass, then it cannot be considered a pass.

何潛齋曰：“神仙地理無多訣，未用尋龍先看峽，峽中須有明堂，內峽外關堂氣結，結得深時垣氣真，結得淺時垣氣洩”。言峽有迎送關鎖砂，而旁自有聚氣明堂，方為好峽。結之淺深者，謂迎送關鎖砂之多與少，密與疎也，觀此則峽中地步可見矣。

He Qianzhai said: "Divination for immortals' geography does not involve many secrets; before seeking the dragon, first examine the pass. Within the pass there must be a Bright Hall, with inner and outer boundaries forming the gathering of energy. If the gathering is deep, the energy is genuine; if shallow, the energy is dispersed." This means that a good pass must have ridges that welcome and send off, and naturally formed gathering areas called Bright Halls on the sides. The terms "deep gathering" and "shallow gathering" refer to the quantity and density of the ridges that welcome and send off. Understanding these sentences makes it clear how wide or narrow the pass is.

圖見下頁

The relevant diagram is on the next page (the current text only mentions this, and the diagram has been lost).

（此篇論垣局大小，下篇論龍來聚會申明占地步之意）

This section discusses the size of the enclosure, and the next discusses the gathering of the dragon pulse, both aiming to explain the concept of "occupying space."

何謂偏全？兩邊皆大江大河夾送，而垣局水口，纏護蓋托，皆本身自帶者為全局，而地步廣，一邊大水，一邊小水夾送，或兩邊俱小水夾送，而垣局水口，纏護蓋托，半借外來湊拍而成者，為偏局，而地步狹。

What do "bias" and "completeness" mean? If both sides are guarded by large rivers and streams, and the surrounding terrain, water mouth, encircling waters, and supporting hills are all naturally present, this is called "complete situation," and the land area is broad. If one side is a large river and the other a small river, or both sides are only small rivers, and the surrounding terrain, water mouth, encircling waters, and supporting hills are only half provided by external mountains and waters, this is called "biased situation," and the land area is narrow.

全局偏局之中，又各有大小數等，可推而知，夫纏護蓋托，不假外來湊拍者，數百十之中，猶一二垣局水口，欲其不假外來湊拍者，非大幹龍不能，故天下全局最少，偏局最多。

In both the overall situation and the partial situations, there are several levels of size, which can be inferred accordingly. Those that are wrapped and protected, or covered and supported, without relying on external elements, are rare, with only one or two among hundreds. As for the enclosures and water mouths that do not rely on external elements, they can only be achieved by great dragon lines. Therefore, the overall situations in the world are the least, while the partial situations are the most numerous.

何謂聚散？曰：龍身垣局明堂，俱有聚散，不但砂向水繞為聚，砂背水走為散也，龍身之聚散以口論，龍之本也，如層雲疊霧，合氣連形，遠大者千百里，近小者數十里，機亙綿延，或以五星，或以九星聚而不分，謂之聚口（來龍至此旺氣一聚，羅列山群峰，故曰：聚口即太祖也）。

What is meant by "convergence" and "dispersion"? The answer is: convergence and dispersion apply to the dragon body, the surrounding terrain, and the bright hall. It is not only when the terrain faces towards and the water surrounds that it is considered convergence, nor is it only when the terrain turns away and the water flows straight that it is considered dispersion. The convergence and dispersion of the dragon body should be judged from its "mouth," which is the fundamental aspect. For example, if layers of clouds and mists are piled together, the qi is connected and the form is joined. Far away and large, it may extend for hundreds or even thousands of li; near and small, it may also cover dozens of li. The qi flows continuously without interruption. Or if the five stars or nine stars gather together in a single place without dispersing, this is called "converging mouth" (the dragon comes to this point, gathers the prosperous qi, and presents a series of peaks, hence called converging mouth, which is the great ancestor mountain).

即聚口復分枝劈脈，幹從中出，枝向旁行，過峽穿帳，兩邊各起峰巒，或天弧天角，或旗鼓倉庫，叢聚拱護，謂之行口。來歷既遠，必有住處，如貴人登堂，僚佐屬官，排列拱揖。又如行人抵家，骨肉團聚，謂之坐口，有此三購，其龍乃旺，不然，孤單無從，非散氣而何。

From the gathering mouth, the branches and branches spread out, the main trunk goes out from the middle, the branches go to both sides, passing through the ravine and the account, with peaks rising on both sides, or forming shapes like "heavenly arc" or "heavenly angle," or like flags, drums, granaries, and warehouses, gathered together to guard and escort, this is called "running mouth." Since the origin is long, it must have a place to stop: just like a nobleman entering the hall, officials and attendants standing on both sides bowing in respect; or like a traveler returning home, family members gathering together, this is called "sitting mouth." With the three elements of gathering mouth, running mouth, and sitting mouth, the dragon is considered strong; otherwise, if it is lonely without any attendants, it is nothing but dispersing energy.

生購之處，即垣局之所，四面八方之龍，皆於此住，四面八方之水，皆於此會者，為大聚。一二面之龍於此住，一二面之水於此會者，為小聚。千百里之龍於此住，千百里之水於此會者，為大聚，數里數。十里之龍於此住，數里數十里之水於此會者，為小聚。不論大聚小聚，終是大家所共，還須各立門戶，自成明堂，以為貼身真聚，方可門戶者，龍虎近案，水口下關也，要外背內面，相向有情。

This place where all three elements are present is where the boundary of the terrain is located. Dragons from all four directions come to rest here, and waters from all four directions converge here, which is called 'great convergence'; if only one or two sides of dragons come to rest here and one or two sides of waters converge here, it is called 'small convergence'. If dragons from hundreds of miles away come to rest here and waters from hundreds of miles away converge here, it is great convergence; if dragons from several miles or dozens of miles come to rest here and waters from several miles or dozens of miles converge here, it is small convergence. However, whether it is great or small convergence, it is shared by many, so each must establish its own gate and courtyard, forming a true convergence close at hand. The so-called gate and courtyard refer to the dragon and tiger, the nearby case, and the water mouth and lower gate. The outer side should be the back, and the inner side the front, facing each other with affection.

明堂者，穴前之小明堂，龍虎內外之內外明堂也（內明堂即中明堂，在龍虎內外明堂即大明堂，在龍虎外）。要不傾不側，窩於容聚，蔡氏曰：“大勢之聚散見乎遠，穴中之聚散見乎近”。二者有相須之道焉，故大聚之中，有數十龍並住，小聚之中，有數龍並住，均有門戶明堂，亦皆成星開面。或嫡傳反隱拙，支庶反魁梧，欲辨其孰輕孰重，須觀其始分再抽之處（始分者，分龍出身也，再抽者，分龍之來再起高大星辰也）。護從崗阜曏者多，而出於聚口行口之中幹者為最貴，不然，雖居大聚之中，只得小聚之力，故善觀地者，於始分再抽之處，已知其得水得局之概矣。

The Bright Hall refers to the small Bright Hall in front of the site, as well as the inner and outer Bright Halls within and outside the dragon and tiger ranges. The inner Bright Hall, also called the middle Bright Hall, is located within the dragon and tiger range, while the outer Bright Hall, also called the large Bright Hall, is located outside the dragon and tiger range. The Bright Hall should not slope or tilt, and its hollow should be able to gather energy. Cai said, "The convergence and dispersion of the great trend should be viewed from a distance, while the convergence and dispersion within the site should be viewed up close." These two aspects complement each other. Therefore, in a great convergence, there are often dozens of dragons stopping together, while in a small convergence, there are also several dragons stopping together. Each of them has its own gate and Bright Hall, and they all form star shapes and present faces. Sometimes the main line, which is the direct descendant, appears simple and unassuming, while the branch lines appear grand and prominent. To distinguish which is more important, one must look at the place where they first separated and then again rose up (the "beginning separation" refers to the origin of the dragon line, and the "second drawing" refers to the rise of a tall star peak after the separation). Where the protective hills facing inward are numerous and originate from the central main trunk of the convergence mouth, it is the most honorable. Otherwise, even if located within a great convergence, it can only receive the power of a small convergence. Therefore, those skilled in examining land can already know the general situation of the dragon's future ability to gather water and form a site at the place of beginning separation and second drawing.

或曰：五星九星，千變萬化，豈一開面之乎，抑開面亦有不同乎？曰：星辰雖變態多端，而真假只決於開面，如貪巨武輔太陽太陰天財紫炁金水等吉星，不開面則凶，破祿廉文罡燥火孤曜掃蕩等凶星，開面則吉，蓋吉凶不決於星體，而決於開面。

Someone asked: The forms of the five planets and nine stars change in countless ways; can one "open face" (开面) encompass them all? Or does "open face" itself have various kinds? The answer is: Although the forms of the star peaks are varied, their true or false nature depends only on whether they are "opened" or not. For example, the auspicious stars such as Tengwang, Jumen, Wuqu, Zuofu, Taiyang, Taiyin, Tiancai, Ziqi, and Jinshui are still凶 if they are not opened. Similarly, the malevolent stars such as Pojun, Luchun, Lianzhen, Wenqu, Tian Gang, Zaohuo, Guyao, and Saodang are still auspicious if they are opened. This shows that the auspicious or malevolent nature of a star is not determined by its name, but by whether it is opened or not.

況星辰之變，不可勝窮，惟開面自合穿落傳變之吉格，不開面則成粗頑破碎之凶龍，但山之開面，有隱顯橫偏，閃蠻深淺，大小多寡，特降牽連開肩乳突窩鉗之不同耳，此而明之，雖千變萬化，無不了然矣。

Moreover, the variations of the star peaks are countless. As soon as the face is opened, it naturally conforms to the auspicious patterns of "penetration, descent, transmission, and transformation." But if the face is not opened, it becomes a凶龙, a malevolent dragon, rough and fragmented. However, the opening of the mountain face has various distinctions: hidden and visible faces, horizontal and oblique faces, flashing and crude faces, deep and shallow faces, large and small faces, many or few faces, special descent and connected descent, open shoulder and breast prominence or groove. Once these distinctions are understood, even if the star peaks change in a thousand ways, they can all be clearly grasped in one's mind.

按：廖公訣云：穴星又有八般病，有病何勞定，斬首摺痕項下拖，碎腦石嵯峨，斷肩有水穿膊出，剖腹胸長窟。折臂原來左右低，破面淚痕垂陷，足腳頭竄入水，吐舌生尖嘴，此是星中大有虧，誤用禍相隨。

Note: Liao Yu's formula states that there are eight kinds of sicknesses in the穴位 star, and if one of them exists, there is no need to carefully determine the site. These eight sicknesses are: "Cutting the head," which refers to a broken mark below the neck dragging along; "Crushing the brain," which refers to rugged rocks on the top of the head; "Broken shoulder," which refers to water flowing through the arm on the shoulder; "Splitting the abdomen," which refers to a long ditch in the chest and abdomen; "Broken arm," which refers to the two arms originally one high and one low; "Broken face," which refers to concave grooves on the face like tear marks hanging down; "Sticking foot," which refers to the foot directly entering the water; "Protruding tongue," which refers to a sharp mouth protruding in front. These are all major defects in the star body, and if misused, they will bring calamity.

穴面又有八般病，有病皆惡症，貫頂脈腦上抽墜，下脈過腳行繃面，脈橫數條飽肚，脈飛幾樣受煞，脈帶石來折斬斷，脈坐下崩，吐煞脈長，死硬失序，脈不分明，莫言立穴太精詳，凶吉此中藏，是皆不可不知者，故附於此。

There are also eight kinds of faults in the front of the site, and all of them are harmful: "Piercing the top," where the pulse rises straight from the top of the head and then falls; "Passing the foot," where the pulse goes over the foot from below; "Tightening the face," where the pulse branches out horizontally and tightens the face; "Full belly," where the pulse spreads out in various directions and is affected by evil influences; "Carrying stone," where the pulse is interrupted by stones; "Sitting collapse," where the area beneath the pulse is collapsing; "Spitting out evil," where the pulse extends too far; "Disorder," where the pulse is hard and lacks clear layers. Do not think that determining the site is too detailed, for good and bad fortune are hidden in these fine details. These are things that cannot be unknown, so they are included here as an appendix.

隱面者，即正體星辰，分隱而脈亦隱，故謂隱面，以其得生體之正形，故曰：正體。如覆釜鍾蝢筆笏列屏幾之類是也。顯面者，即開腳星辰，分顯而脈亦顯，故謂顯面，以其大小八字俘落脈，井然有條，故曰：開腳，如人展臂，如同開翅，如菜葉之護臺是也。

The term "hidden face" refers to the main peak of a mountain, which has subtle ridges and subtle veins, hence called "hidden face"; because it retains the proper and upright shape of its original form, it is called "correct form." Shapes such as a covered pot, a bell, a sudden brushstroke, a笏 board, a screen, and a writing desk are examples of this. The term "visible face" refers to the spreading peak, which has clear ridges and clear veins, hence called "visible face"; because its size and the veins are orderly and distinct, it is called "spreading." Examples include a person spreading his arms, a bird spreading its wings, and a leaf protecting the heart of the vegetable.

二者雖隱顯不同，頂前俱要有化生腦，節包隱分顯分，背後菱角八字不可邊有邊無，星辰不可邊凸邊陷，如上卷所論分、斂、仰、覆、向、背、合、割之宜忌則一。但正體星辰，最忌脈脊透頂，為貫頂界水，透面為破面開腳，星辰則有忌有不忌者，若山頂前化生腦，有蟬翼界水在蟬翼外分開，而不扣肋透頂之脈，如寬牽線者不忌，若無蟬翼界水扣肋透頂之脈，如急牽線者，即為貫頂破面。

These two types, although differing in visibility, both require a transformed brain at the top of the mountain and hidden and visible parts on the joints. The edges behind should not be uneven, one side having a corner and the other not. The stars should not be protruding on one side and concave on the other. As for the favorable and unfavorable aspects of division, convergence, facing, covering, direction, back, union, and cutting mentioned in the previous section, both are entirely consistent. However, the main star peaks most strongly avoid having a straight ridge line penetrating the mountain top, which would result in 'passing through the top'; if the boundary water cuts through the star surface, it would result in 'breaking the face'. For open-footed star peaks, some are to be avoided and some are not. If there is a cicada wing at the transformed brain in front of the mountain top, and the boundary water separates beyond the cicada wing, with the ridge not pressing against the ribs or penetrating the top, resembling a loose thread, it is not to be avoided. But if there is no cicada wing, and the boundary water presses against the ribs, while the ridge also penetrates the top, resembling a tight thread, then it becomes passing through the top and breaking the face.

蓋顯面之脈，要如寬牽線軟泛而下，有大矬大平方佳，或有顯明突泡起伏者更妙；際面之脈，要如泥中隱鱉，灰中牽線，頂前微矬矬，前微平平，前微凹隱隱躍躍，脈出隱八者之叉口，而隱八字之分心（即脈之中心），個對個而來者方真。若無矬平，而一條直下（承顯面之脈言），或模糊飽硬者（承隱面之脈言），俱無融結正體星辰，除大八字顯分外，但有肌理隱分，不必護帶蟬翼即有亦在依稀之間（正體星辰落脈隱微，故但有肌理隱分），開腳星辰之賴有蟬翼護帶，顯然可見，即無護帶必要蟬翼，此為異耳。

The visible pulse should be like a soft and loose thread hanging down, with great low hanging and gentle descent; if there are obvious bumps or waves, it is even better. The hidden pulse should be like a turtle hidden in mud or a thread dragged over ash, with a slight low hanging at the top of the mountain, a slight flatness before the low hanging, and a slight depression before the flatness, appearing faintly, as if leaping or lying hidden. The pulse comes out from the fork of the hidden eight characters, and the center of the hidden eight characters (i.e., the center of the pulse) should be connected continuously in a straight line, character by character. Only then is it considered true. If there is no low hanging or gentle descent and the pulse goes straight down (this refers to the visible pulse), or if it is blurred, swollen, and stiff (this refers to the hidden pulse), there will be no convergence. The true star peak has only the visible division of the large eight characters, and only the subtle internal division of the flesh and texture, without the need for protective bands or gossamer wings. Even if they exist, they are only faintly visible (since the true star peak has a subtle pulse, it only has the internal division of the flesh and texture). In contrast, the open-footed star peak relies on protective bands and gossamer wings, which must be clearly visible. Even if there are no protective bands, there must be gossamer wings. This is the difference between the two.

撞背直來，人所知也，然龍之轉身最多，有方直行而脈忽橫降者，背方橫行而脈忽直降者，總為橫面其大八字，即以來去橫崗為之，不似撞背直來者，自分大八字，然亦要近身有大八字之梢垂下，對看不知其為橫崗，而象大八字方真，起翼顴（大八字兩肩如鳥翼分開，肩上突起如顴是也），而垂下長者為有力，大八字之外，又有護帶豁開，而相向者為妙，護帶多者更佳（大八字外護帶，指來龍枝腳，說護帶多者，可證龍力之旺），

The dragon pulse comes straight from behind, which everyone understands. However, the situation where the dragon turns around is common: some are walking straight and suddenly the pulse turns sideways, others are moving sideways and suddenly the pulse goes straight down. These are all called "horizontal face." The large八字 (big eight characters) of the horizontal face are used to take the two ends of the horizontal ridges, unlike the dragon coming straight and forming the big eight characters by itself. However, there should also be the end of the big eight characters hanging down near the mountain, so that when viewed from the opposite side, it does not appear as a horizontal ridge but as the big eight characters, which is considered genuine. If it can be spread open like a bird's wings, with the shoulders raised like cheekbones (the two shoulders of the big eight characters are like the wings of a bird spreading apart, and the raised parts resemble cheekbones), and the hanging part is longer, then it has strength. If there are additional protective bands outside the big eight characters that suddenly open up and face each other, it is even better; the more protective bands, the better (the protective bands outside the big eight characters refer to the branches of the dragon's body; the more protective bands there are, the more it indicates the dragon's strength is vigorous).

但來水邊之護帶，不患不相向，而患不豁開，一順斂者非真（從來水邊直生斂天無抱向之情），去水邊之護帶，不患不豁開，而患不相向，一順背者即假（向去水邊反背而去），蟬翼肌理之分亦然，橫降處無大小護帶者，乃大龍方行之際，非大聚之處，何能結地，

But the protective bands on the water side will not fail to face towards the main body; the concern is whether they will suddenly open up. If they keep converging inward, it is not genuine (as they should rise straight from the water side and converge inward, showing a sense of embracing). On the side away from the water, the protective bands will not fail to open up; the concern is whether they face towards the main body. If they keep turning away, it is false (as they should not turn their backs to the water side). The distinction between the蝉翼 (cicada wing) and肌理 (muscular texture) is the same. If there is no connection of large or small protective bands in the horizontal descent, it must be that a great dragon is passing through, not a great gathering place. How could it form a land then?

若大龍將盡未盡，枝枝結果之處，雖無大小護帶，得貼身有小八字之分，成分金之面，有矬有平而降（大龍方行山體粗老，橫降處無大小護帶必無真結，若龍身脫化已淨，砂水聚會之間，但得小矬小平橫降者，氣脈已旺，故不必有大小護帶），前途博出大八字之星辰者，亦能成地，但力不大（橫面亦有隱顯二體，當與“隱顯面篇”參看。大龍將盡無大小護帶橫降者，須得後龍有大八字星辰，但繫分結，故力不大。以上論降脈，以下論穴法）。

But if the great dragon is nearly exhausted yet not completely so, and all the branches are at the place where they bear fruit, even without large or small protective ridges, as long as there is a small eight characters division close by, forming a face of division gold, with a gradual and gentle descent (when the great dragon is still moving, if the mountain body is coarse and old, and there is no large or small protective ridge at the place where it spreads horizontally, it certainly lacks a true conclusion; if the dragon body has already completely changed and is clean, situated between sand and water gathering, as long as there is a small gentle and gradual horizontal descent, the qi and pulse have already become strong, so there is no need for large or small protective ridges), and in front there can also be a peak that carries a large eight characters star, then it can also form a site, though the power is not strong (the horizontal face also has two forms, hidden and visible, which should be compared with the chapter on "Hidden and Visible Faces." When the great dragon is nearly exhausted without large or small protective ridges descending horizontally, it must have a peak with a large eight characters star at the back dragon; however, this belongs to a divided conclusion, so the power is not strong. The above discusses the descending pulse, the following discusses the method of the site).

凡橫龍結穴而有降脈者，不論有頂無頂凹腦均不忌，後宮仰瓦，氣鍾於前故也（氣鍾於前有脈降下結穴處，自有化生腦，故上面有無起頂與後宮仰瓦均不可論），惟無降脈，而貼脊橫擔結穴者，忌頂之無（十頂者為一擔，貼脊者，撲于山脊前平處，因無降脈故穴後均宜有頂），其凹腦全無落脈，背後不仰瓦者反假（元真子自天則財兩頭齊峙護托高穴在擔凹取仰瓦者，大全云：橫龍天財穴氣盛，於前多宮仰瓦取兩邊生來孝順鬼也，然須龍虎近案蟹眼唇氈俱全後有鬼樂方真，若但如銀錠束腰者是過脈之所何能融結），

All cases where the dragon runs horizontally and forms a site with a descending vein, whether there is a peak or not, whether the head is concave or not, do not require any avoidance. Even if the site behind is concave like an upturned roof tile, it is not to be avoided, because the qi has already gathered in front (when the qi gathers in front, there must naturally be a transformed brain formed at the place where the vein descends to form the site, so whether there is a peak above or whether the back is concave like an upturned roof tile is not important). Only those sites that form without a descending vein, and are tightly attached to the mountain ridge running horizontally, should avoid having no peak (the horizontal ridge is called 'dān'; 'attached to the ridge' means the site is on the flat part in front of the mountain ridge. Because there is no descending vein, the site behind should have a peak). If such a site is concave at the head and has no descending vein, and the back is not in the shape of an upturned roof tile, it is actually false. Yuan Zhenzi said that the heavenly treasure star has both ends rising evenly and is supported by high surrounding features, and the site is taken at the concave part of the horizontal ridge with the shape of an upturned roof tile. The Comprehensive Geography says that the heavenly treasure site of the horizontal dragon has strong energy, and often takes the shape of an upturned roof tile in front, which is to take the two sides' obedient ghost sands. However, it must have dragon and tiger, nearby case, crab eye, lip mat, and all other features complete, and have ghosts and joy behind, to be considered true. If it is only like a silver ingot with a waistband, that is the place where the vein passes through, how can it form a site?

起頂平頂者（承上橫龍無降脈者言平頂者如一字之平），駝背亦可，仰瓦亦可（橫龍穴後有頂無論駝背仰瓦均可行葬，須知真龍結穴更不可無所謂穴不起頂非真穴也），得背後有逆轉之下砂，外背內面，如孝順鬼者為一（橫擔貼脊駝背仰瓦雖可不論但鬼樂必不可少），蓋橫龍要四伏不牽（前後左右砂俱回頭相顧而不他向也），背後之下砂不轉，則尾搖而不定（下砂不轉龍勢尚行，故曰尾搖。撼龍經云：問君何似知我行，尾星搖動不曾停，是也），龍已住者則不拘此。

As for the situation where the dragon is rising at the top or flat-topped (continuing from the previous discussion about the horizontal dragon lacking a descending ridge; a flat top is like the character '一'), a curved back or a concave shape like an inverted roof tile is also acceptable (for a horizontal dragon, the ridge behind the site can be curved or concave, and burial is possible). It is important to know that a true dragon site cannot lack a ridge, as the saying 'a site without a ridge is not a true site' implies. If there is a reverse flowing sand behind, on the outside of the back and inside the face, like a respectful ghost, it would be even better (for a horizontal dragon site with a ridge running along the back, although a curved back or concave shape may not be necessary, the ghost star and the joyful mountain must not be missing). Because the horizontal dragon requires the surrounding sands to be close and not to flow away (the sands in front, behind, left, and right must all turn back and look after the site, not flowing elsewhere). If the sands behind do not turn back, it is like the tail still swaying and not fixed in place (if the sands do not turn back, it indicates that the dragon's momentum is still moving, hence called 'tail swaying'. The Classic of Shaking the Dragon says 'ask you how it is, knowing my movement, the tail star sways and does not stop', meaning this). If the dragon has already stopped, then there is no need to be strict about this.

縱龍勢尚行，開面真者，亦不拘此，但不如背後砂逆轉之力重（橫龍穴背後下砂逆轉者是正結不轉者是？結），其背後之樂托抽出一條，轉面向裡者，亦作鬼論（穴後另起之山有峰高峙為樂，低平而不抱左右者為抽，若樂抽之山生出一枝環抱之砂一指穴山言，本身亦是砂體也），今人見雪心賦忌後宮仰瓦，每將真地誤棄，而後面之橈棹，竟作鬼論，故表出之如橫龍有降脈者原不拘後樂有無，惟無降脈而橫擔作穴者，必須托樂（橫擔穴近於山脊後，無托樂不免孤寒），

Even if the dragon shape is still moving, as long as the face is genuine, it is not necessary to strictly follow this rule, but it is still not as powerful as having reverse sand behind it. (When a transverse dragon site has reverse sand coming back from behind, it is a correct conclusion; if it does not turn back, it may not be a correct conclusion, the original text here has a missing character.) If the back has a mountain called "Le" or "Tuo" that draws out a branch and turns the face inward, it can also be considered as a ghost star. (Mountains behind the site that rise high and stand out are called "Le," while those that are low and flat without embracing the sides are called "Chou." If a "Le" or "Chou" mountain produces a branch that embraces the site, then it is just part of the sand body.) Nowadays, people see the "Xue Xin Fu" saying that it is bad to have the site facing upward like a roof tile, and often mistake good land for useless land. They also treat all the "Rao Zhao" mountains behind as ghost stars, so I specifically want to clarify this point. If a transverse dragon has a descending pulse, it does not need to have a "Le" mountain behind it. Only when there is no descending pulse and the site is formed by a transverse shoulder, it must have both support and "Le" mountains. (A transverse shoulder site is near the mountain ridge's back, and without support and "Le" mountains, it will inevitably be lonely and cold.)

有等橫龍降脈處，不惟無頂，反生凸潭如小窩近窩之背上，微牽一線之脈，隱隱從凸潭中出，落下一段，方起小突為化生腦，山下對看只見其腦，不見其凸，此化陽之極而生起此腦，下面結作必真，如誤插上面窩處，即是傷龍（此論橫龍有降脈之？格）蔡氏曰：橫擔橫截，無龍要葬有龍（神寶經曰：貼脊平頭脈短，故當插入而龍亦此意也），此為無降脈而貼脊結穴者言，若有數丈降脈，當與直插直奔者，一體裁制，慎勿提高關煞，其橫擔結穴者，亦要有化生腦（貼脊全無降脈，橫擔略有矬平，故宜插於化生腦下畦，以腦為毬簷者也），分開金面，有矬平，圓唇托起，不然，雖左右有情無益。

There is another type of horizontal dragon, where at the place where the energy descends, there is not a peak but rather a shallow depression forming a small hollow. Near this hollow, a faint line of energy emerges slightly from the back, seemingly rising from the hollow and then descending to form a small protrusion known as the transformed brain. From below, one can only see the brain, not the hollow above. This brain arises when the yang energy is at its peak, indicating that the formation below is certainly genuine. If the grave is mistakenly placed at the hollow, it would injure the dragon (this is discussing a particular pattern of horizontal dragons with descending energy). Cai said: "When the dragon is horizontal, it is horizontal; without a dragon, one must bury with a dragon." (The "Shenbao Jing" says "the pulse is flat against the spine and short," so the grave should be inserted into it, with the dragon naturally present within, meaning the same thing.) This statement refers to cases where there is no descending energy and the formation is directly against the spine. If there is a several-zhang-long descending energy, it should be treated like a straight pulse and a direct burial site, and the grave should not be placed too high to avoid violating the critical point. As for horizontal dragons forming a site, they must also have a transformed brain. (For sites directly against the spine, there is no descending energy; for those formed horizontally, there is slight depression and flatness, so the grave should be placed in the flat area below the transformed brain, using the brain as a roof.) It should be divided into gold faces, have a low and flat area, and be supported by a rounded lip. Otherwise, even if there are good relationships on both sides, it will be of no use.

對頂中出人之所愛，然龍之偏降最多，有偏至肩臂出脈者，有偏至掌後腕骨出脈者，有橫來已起中頂，然後偏過一邊肩臂出脈者，有尚未起頂先從肩臂出脈者，皆為偏面。

The dragon ridge emerging directly from the top of the mountain in the center is a highly favored pattern. However, the most common situation is when the dragon ridge deviates and emerges from the side. There are cases where the ridge deviates to emerge from the shoulder or arm area, or from the position behind the palm near the wrist bone. There are also instances where the ridge spreads out horizontally, forms a peak in the middle, and then deviates to emerge from the shoulder or arm area. Additionally, there are cases where the ridge has not yet formed a peak but already emerges from the shoulder or arm area. All these situations are referred to as 'biased face' or '偏面'.

其自中頂偏過左右出脈者，中頂不必分個字下來，即借中頂那邊一股，配我這邊一股為偏中個字之丿丶，只要貼身有蟬翼，或肌理刷開，分成金面於大八字之丿丶半邊，而近中頂邊之砂，豁向中頂邊去者為真，若斂向出脈邊來便假（偏面亦有“隱顯”二字樣當與“隱顯”篇來看其偏出中出之輕重，後有耑篇）。

Among those that emerge from the middle peak leaning to the left or right, the middle peak does not necessarily have to form its own character shape. Instead, it suffices to take one branch from the side of the middle peak and combine it with one from my side, forming the left and right strokes of a character shape. As long as there is a thin layer like a cicada's wing or a texture that is brushed out, and the golden face appears on the half of the left and right strokes of the large八字 shape, and the sand on the side near the middle peak opens up clearly towards the middle peak, it is genuine. If it instead converges towards the side where the vein emerges, it is false. (The偏面 also has two types, 'hidden' and 'visible,' which should be compared with the chapter on 'Hidden and Visible Faces.' As for whether偏出 or中出 is more important, there will be a separate discussion later.)

子微言：真龍閃巧轉身多，豈惟直串為可據，言龍之閃也。楊公曰：誤葬每因求正面，不插渾是葉偏陂，言穴之閃也。蓋閃龍如瓜果不結於正籐正幹之身，而結於子藤子枝之上，閃穴如瓜果不結於子藤嫩枝之正，而結於子藤嫩枝之旁。

Ziwei said: "True dragon often turns and twists, how can only straight line be considered?" - True dragon mostly turns and twists, how can only straight line be considered? This refers to the "turning" of the dragon. Yang Yunsong said: "Wrong burial often due to seeking front, not inserting in the slope is the leaf bias." - Wrong burial often because of seeking front, not inserting the grave in the slope is the leaf bias. This refers to the "turning" of the grave. Originally, turning of the dragon is like fruits not growing on the main vine and main branch, but on the sub-vine and sub-branch; turning of the grave is like fruits not growing on the middle of the sub-vine's tender branch, but on the side of the sub-vine's tender branch.

故山脊中出，而穴每旁插，山脊橫飛，而氣每直出，勢遠奔而腰間潛渡，形顧內而腕外偷蹤，有頂而透漏於無頂之處，有脊而潛於無脊之坡，非故閃以示奇，亦勢之不得不閃也。

Therefore, although the mountain ridge originates from the center, the qi often emerges from the side; although the ridge stretches horizontally, the qi often rises straight up; although the qi extends far away, it quietly passes through the waist area; although the form clearly faces inward, its trace secretly hides outside the wrist; although there is a peak, the qi vein leaks to where there is no peak; although there is a ridge, the qi vein secretly flows to the slope without a ridge. This is not intentional to appear strange, but rather forced by the terrain.

蓋有脊硬處，不得不借脊為出煞之所，而別閃於軟處，對頂處死，不得不以頂為分開之砂，而旁閃於生處，生氣喜包藏，而山之盡處拋露，不得不接閃於中腰，生氣喜止聚，而山之盡處走瀉，不得不拋閃於平地，腕內堂氣傾側，不得不走閃於腕外之聚處，正身不閃開面，不得不偏閃於旁枝之開面處。

Because the spine is stiff, it must be used as a channel to release evil qi, and the true qi must be redirected to a soft area; since the qi dies directly opposite the mountain peak, the mountain peak must be treated as a separate ridge, and the site must be redirected to a place with life qi; since life qi prefers to be concealed, but the mountain end is exposed, the convergence must be redirected to the middle part of the mountain; since life qi prefers to gather, but the mountain end leaks away, the convergence must be redirected to flat land; since the qi in the inner side of the wrist flows and gathers obliquely in the bright hall, it must be redirected to the area outside the wrist where qi gathers; since the main body does not shift and does not open up, it must be redirected to a branch that opens up.

大抵閃脈之出，無正頂之起，無大八字之分，無脊脈之露，惟有隱隱分金之面，微微矬平，一呼一吸之動氣，可細察而得（動氣詳“乳突窩鉗施篇”），然閃龍來處，無開面星辰疊出者不真，閃穴止處，無唇臍堂砂證穴者必偽，以是交相驗之，閃穴似不難知，但星辰與唇臍堂砂，無動氣不靈，動氣二字，雖似難明，試將分斂仰覆（此二篇為認脈穴真偽之要），與葬書乘金相水諸篇（神寶經曰：三合三分見穴上乘金之義，兩片兩翼察相水印木之情。按乘金者，乘毬簷金面之中也，相水者，相水之分合也，穴土者，穴取坦緩真土也，印水者，不拘何星坐穴左右內肘必長曲直內抱，即貼穴護砂隱顯不同，亦必曲直抱穴，曲直者，木也，印者，證也），細細揣摩（閃穴亦怪穴之類，然怪穴總不能遜於分斂仰覆唇臍堂砂之外，故教初學者細揣其認龍點穴之要訣），遍覆名墓以證之，自可豁然貫通，正者如是，閃者亦是矣（此篇宜與偏面參看）。

In general, when a flash dragon appears, there is no distinct peak at the top, no large eight-character division, and no exposed ridge, only a faintly visible golden face, a slight depression and flatness, and a subtle movement of qi with inhalation and exhalation. These features must be carefully observed to be detected (details on movement of qi can be found in the chapter "Lutu Wo Qian"). However, if the place where the flash dragon comes from lacks a series of layered star peaks forming a face, it is not genuine. Similarly, if the place where the flash穴 stops lacks lip, navel, bright hall, and protective sands to confirm it, it is certainly false. By verifying these two ends with each other, the flash穴 seems not difficult to identify. However, if the star peaks and lip, navel, hall, and surrounding sands lack movement of qi, they will not be effective. The term "movement of qi" is hard to explain clearly. Therefore, it is advisable to study carefully the chapters "Fen Lian" and "Yang Fu" (these two chapters are essential for distinguishing the authenticity of the dragon and the穴), along with the chapters in "Zangshu" discussing "Cheng Jin Xiang Shui" (The "Shenbao Jing" says: "Triple Harmony and Triple Division show the meaning of riding on the golden face, and two pieces and two wings examine the water's convergence and divergence." Note: "riding on the golden" refers to being centered on the golden face of the ball eaves; "examining water" refers to observing the convergence and divergence of water; "xue tu" refers to selecting true flat and gentle soil; "imprinting wood" refers to regardless of the star, the inner elbows on both sides of the穴 must be long and curved, embracing inward. Even if the protective sands near the穴 are hidden or visible, they must certainly curve around the穴. Curved and straight lines represent wood, and "imprinting" means verification). Study these thoroughly (flash穴 belongs to the category of strange穴, but all strange穴 cannot escape the principles of fen lian, yang fu, and lip, navel, hall, and surrounding sands. Therefore, here we teach beginners to carefully study the key points of identifying the dragon and selecting the穴). Then, visit various famous tombs for verification, and naturally one will understand clearly: the correct穴 follows this principle, and the flash穴 also follows this principle. (This chapter should be read together with the chapter "Pian Mian.")

（此篇論砂水分合處當與首卷“合割篇”參看）

This section discusses the combination of sand and water, and should be read in conjunction with the first volume's chapter on "Combination and Division."

地之真假，只在開面與否，開面者粗蠢亦真，不開面者文秀亦假。其出入秀蠢，在後龍星辰論，不在穴山論也。謝覺齋曰：突金粗蠢號蠻脈，宜認蝦鬚氣與殊，但見節包並梗塊，時師休要用心圖，若是朗梳鉗面出，隨地脈路取功夫，此是天然真正穴，如能明得即無處。

The authenticity of the earth is determined by whether the mountain form is open or closed. If the mountain form is open, even if it appears coarse and clumsy, it is genuine. If the mountain form is closed, even if it appears refined and elegant, it is false. Whether the form is refined or coarse should be judged based on the star peaks of the background mountain range, not just the hill where the site is located. Xie Juezhai said: "A sudden outcrop of coarse and clumsy gold is called 'Mamai', one should recognize the difference between the shrimp whisker water and the qi pulse; if only seeing sections, packages, stalks, and blocks of coarse and exposed pulses, the geomancer need not trouble himself. If the mountain form is like a sparse comb with spread-out teeth, forming a clamp face, then one should follow the local pulse to make efforts; this is the true natural site. If one can understand this, there will be no difficulties anywhere." This means that a sudden outcrop of coarse and clumsy gold is called 'Mamai', one should recognize the difference between the shrimp whisker water and the qi pulse; if only seeing sections, packages, stalks, and blocks of coarse and exposed pulses, the geomancer need not trouble himself. If the mountain form is like a sparse comb with spread-out teeth, forming a clamp face, then one should follow the local pulse to make efforts; this is the true natural site. If one can understand this, there will be no difficulties anywhere.

又曰：蠻脈穴法最為難，認取蝦鬚蟹眼安，單股水隨纏繞下，三叉五渡要迴環（水要文秀），太粗太蠢皆為假（不開面便粗蠢），股明股暗別一般，左右枕歸流水取（界水明邊甘穴），斯文留與子孫看。

He also said: "The method of locating the穴位 in a wild ridge is most difficult; one must recognize the shrimp whisker water and crab eye water to determine the site. Single strand water follows the ridge and flows downward, while water with three forks and five bends should be winding and circular (the water must be clear and affectionate). Too coarse and clumsy are all false (if the face is not open, it appears coarse and clumsy). One strand clear and one strand dark is a different case; one should take the site on the side with clear boundary water. This refined principle is left for descendants to ponder." The meaning is: locating thesite in a wild ridge is most difficult; one must recognize the shrimp whisker water and crab eye water to determine the site. Single strand water follows the ridge and flows downward, while water with three forks and five bends should be winding and circular. Too coarse and clumsy are all false; one strand clear and one strand dark is a different case. One should take the site on the side with clear boundary water. This refined principle is left for descendants to ponder.

蓋蝦有六鬚，四短兩長，離水俱豎起，在水則二長鬚豁轉向後如八字，其鬚尾略轉抱身，試放活蝦於清水盆中，自見長鬚抱轉，以蝦鉗為鬚誤也。今以蝦鬚向上比穴山，蝦尾垂下比山坡，蝦身比穴脈，蝦鬚比山頂，前蟬翼與半山暗翼肋下所分之痕影水，除毬簷之分不論外，上面分一重暗翼，當有一重蝦鬚（穴前有一重分砂，即有一重分水），若連毬簷之分有三分，兩入穴者，當有兩重蝦鬚水（山頂蟬翼半山金魚砂臨穴毬簷，此砂之三分也，一重水在山頂蟬翼肋下分來，一重水在金魚砂肋下分來，金魚水又名蝦鬚水，故曰：兩重蝦鬚），但入穴一重為最要（此從金魚砂肋下分出，即毬簷後之分水，穴之真假全在此，以上論分砂以證分水，以下論分水以證分砂）。

Crabs have six legs, four short and two long. When out of water, they stand upright; when in water, the two long legs bend backward in an 'eight' shape, and the tips of the legs slightly encircle the body. If you put a live crab into a clear bowl of water, you can clearly see how the long legs encircle. Some people mistakenly take the crab's claws for its legs. Now, using the crab's legs to represent the ridges of mountain peaks, the crab's tail hanging down to represent mountain slopes, and the body to represent the mountain's vein, the legs can be used to represent the traces and shadows formed by the ridges on the mountain's top and half the mountain, like the wings of a cicada and the hidden ribs beneath the mountain. Excluding the first layer of the ball eaves, each layer of hidden ridge should correspond to a layer of crab legs (if there is one layer of sand ridge in front of the mountain, there should be one layer of water dividing it). If including the ball eaves, there are three layers of dividing sand, with two layers entering the mountain, then there should be two layers of crab legs water (the mountain's top cicada wing, the half mountain golden fish sand, and the ball eaves at the mountain's entrance, these are the three layers of sand ridges; one layer of water comes from beneath the cicada wing on the mountain's top, another from beneath the golden fish sand, and the golden fish water is called crab legs water, hence two layers of crab legs water). The one entering the mountain is most important (it comes from beneath the golden fish sand, which is the water dividing after the ball eaves, determining the true or false nature of the mountain's site. The above is using dividing sand to verify dividing water; the following is using dividing water to verify dividing sand).

蓋第一重蝦鬚水，當在山頂化生腦之蟬翼肋下分出（注詳首卷合割篇），要半山微突之暗翼逼開，使其如八字樣，繞金魚砂外而下，若頂上無蟬翼，半山無金魚砂，界水必夾脈透頭扣肋，一直而下，何能如蝦鬚之分開，第二重蝦鬚，當在半山暗翼之肋下分出，要毬簷之胖腮逼開，使其八字樣繞穴腮旁（穴腮即毬簷之分砂），而合於內明堂，若半山無暗翼毬簷，又無胖腮界水，必扣肋夾脈，割腳而下，又何能如蝦鬚之分開，故蝦鬚之有無，在暗翼穴腮之有無主之。

The first layer of shrimp whisker water should branch off below the蝉翼 ribs at the top of the mountain, near the brain-like formation (for detailed explanation, see the first volume, "He Ge" chapter). It needs to be separated by a subtle, hidden wing on the half mountain, making it flow in a figure-eight pattern around the outer side of the gold fish ridge. If there is no蝉翼 at the mountain top and no gold fish ridge on the half mountain, the boundary water will definitely cut through the ridge and flow directly down, how could it be separated like shrimp whisker water? The second layer of shrimp whisker water should branch off below the hidden wing on the half mountain. It needs to be separated by the full and rounded cheeks of the ball eaves, making it flow in a figure-eight pattern around both sides of the site's cheeks (the site's cheeks are the ridges formed by the ball eaves). Eventually, it will converge at the inner bright hall. If there is no hidden wing on the half mountain and no full cheeks on the ball eaves, the boundary water will definitely cut through the ridge and flow down cutting the foot, how could it be separated like shrimp whisker water? Therefore, the presence or absence of shrimp whisker water depends on the presence or absence of the hidden wing and the site's cheeks.

半山暗翼所分之分，又名魚腮水，蓋暗翼之貼脈，如魚腮之貼身，暗翼肋下之分水，如魚腮之吐水也，然一矬之下，無還口之平，則水不分，故兩旁之暗翼，拉下而低垂，中間之脈路，一平而頓起，肋下方有摺痕，如蝦鬚之分去，若脈路無矬無平，與兩旁之暗翼一齊拉下，肋下無有摺痕，界水必四散流去，何能見其痕影之蝦鬚，故蝦鬚之有無，又在矬平之有無主之（以上雖論次後兩重蝦鬚，實論山頂與半山之來脈蓋脈無分水不清也），

The water flowing from the half-mountain dark wing is also called "fish-sail water," because the dark wing is attached to the ridge, just like the fish-sail is attached to the body of the fish; the water flowing from beneath the ribs of the dark wing is like the water spouted from the fish-sail. However, if there is no depression and no gentle rise below a single low area, the water cannot be divided. Therefore, it is necessary for the two sides of the dark wing to be pulled down and hang low, while the central ridge becomes gentle and then suddenly rises, creating a fold beneath the ribs, allowing the water to flow apart like the whiskers of a shrimp. If the ridge has neither depression nor gentle rise, and both sides of the dark wing are pulled down together, there will be no fold beneath the ribs, and the boundary water will surely scatter and flow away, making it impossible to see the traces resembling shrimp whiskers. Therefore, the presence or absence of shrimp whisker water depends on the presence or absence of depression and gentle rise (although the above is talking about the latter two layers of shrimp whisker water, it is actually discussing the coming and going of the ridge from the mountain top and half-mountain, because without division of water, the ridge is not clear).

其平盡之還口處，在山上步來，未曾另有高起，在下面與兩旁看之，必高起一塊，總名之曰：突泡，分而言之，微微鋪出，如鋪裀展褥之形者曰：氣；如牛羊乳之垂者曰：乳；小巧圓淨，如珠之流利者曰：珠；些些突泡，生於曲動處，如食指根曲轉之皮者曰：轉皮；橫湧粗闊，分節而來者曰：節；如胞如肚者，曰：包；如木之條而長垂者曰：梗。一連數塊而間斷者，曰：垾。此出脈之八般名字。

At the gentle end where the terrain rises, when coming up from the mountain step by step, one does not feel any particular elevation, but when viewed from below or from the sides, it definitely appears as a raised area, which is generally called "tubo." If we explain them separately: a slightly spread-out shape, like a spread-out quilt, is called "qi"; a hanging shape like the udders of cattle and sheep is called "ru"; a small, round, smooth and smooth shape, like a pearl, is called "zhu"; a tiny tubo growing at a bend, like the skin at the base of the thumb, is called "zhuanti"; a horizontal rise, thick and wide, coming in sections, is called "jie"; a shape like the amniotic sac or the abdomen is called "bao"; a shape like the branches of a tree hanging down long is called "geng"; a series of several blocks with a break in the middle is called "kuai." These are the eight types of outflowing veins.

珠乳氣皮，隱微之脈也，節包梗塊顯露之脈也，非突金粗蠢山，八般皆是好脈，在突金粗蠢山，出珠乳氣皮隱微之脈，是粗中細，結必真。出節包梗塊顯露之脈，是粗中粗。必無融結（龍粗脈粗即是純陰不化），然果三分三矬三平而來復，有微分微平呼吸浮沉之動氣者，雖突金粗蠢之山，出節包梗塊之脈何妨（有此陰陽變化不妨脈之粗，以此節論來脈隱顯不平）。

Pearls, milk, qi, and skin belong to the subtle pulses; joints, packages, knots, and masses belong to the obvious pulses. If it is not a coarse and clumsy mountain like a sudden gold mountain, these eight types are all considered good pulses. If it is a sudden gold mountain, which is coarse and clumsy, and it produces subtle pulses such as pearls, milk, qi, and skin, then it is coarse but with fine details, and the formation will certainly be genuine. If it produces obvious pulses such as joints, packages, knots, and masses, then it is coarse on top of coarse, and it will certainly not merge and form (both the dragon and the pulse are coarse, which is purely yin and not transformed). However, if there are three layers, three times of lowering, and three segments of flatness that come repeatedly, and there is also a subtle differentiation and subtle flatness, along with the movement of qi that rises and falls like breathing, then even if it is a coarse and clumsy mountain like sudden gold, producing pulses such as joints, packages, knots, and masses, there would be no problem (with such yin and yang changes, the coarseness of the pulse is not an issue). This section discusses the variation in the subtlety and obviousness of the incoming pulses.

以上八者，在半山遞脈，為突泡，在臨穴之處，為毬簷，毬簷即蟹眼也，蓋蟹眼者，毬簷之別名，欲其圓淨如蟹眼，不可破碎欹斜，欲其垂頭突如蟹眼，不可塌落不起，欲其柔嫩如蟹眼，不可不粗頑不變，欲其截斷如蟹眼，不可陰脊仍吐，要人顧名思義，故以蟹眼名之，楊公曰：中有蟹眼，的不可轉。吳犀精曰：落時蝸角轉，任處蟹眼垂（蝸角臨穴之陰砂，蟹眼垂者，毬簷有垂頭之勢），皆指毬簷謂也，然不可禿光如蟹眼，須要有分金之面（詳“乳突窩鉗”篇，此節論毬簷）

The eight forms mentioned above, when appearing at the half-mountain ridge, are called "tupo," and when appearing at the site of the grave, they are called "qiuyan." "Qiuyan" is also known as "xiyan" (crab eye). The name is chosen because it should be round and clean, not broken or crooked; it should be drooping and prominent like a crab's eye, not sunken or flat; it should be soft and tender like a crab's eye, not coarse or hard; it should be abrupt and stop short like a crab's eye, not allow the yin ridge to continue extending. In short, the name should be self-explanatory, hence the use of "crab eye." Yang Yunsong said, "If there is a crab eye in the center, it cannot be changed." Wu Xijing said, "When it falls, the蜗角 turns, and wherever it is, the crab eye hangs down." (Wajiao refers to the yin sand at the grave site, and "crab eye hanging down" refers to the qiuyan having a drooping appearance.) Both are talking about qiuyan. However, qiuyan should not be completely bare, it must have a face of fenjin (details see the chapter "Rutu Wocian." This section discusses qiuyan.)

又謂一滴蟹眼水者（一滴言其流之少也），以毬前一矬作垂頭之勢，必有高低之墈，如簷之滴下，即所謂簷也，其分開兩角不矬，而中心獨矬，則簷下必有隱隱微平，分開痕影，水繞穴暈旁暈前，亦必有隱隱微靨，可坐匝水（坐者聚也，匝者周也，言穴暈旁周匝水毬簷而下兩邊分垂聚暈前攝靨也），即所謂葬口也（簷下平處為葬口為穴暈，暈前微靨處，為小明堂，是小明堂在葬口內也），因毬簷名蟹眼，故毬簷下匝水，亦名蟹眼水（一說毬簷分金開面，一矬而脫出隱八字之兩片，即是蟬翼內隱隱摺痕水抱其蟹眼，故名蟹眼水），

There is also a term called "a single drop of crab eye water" (the term "a single drop" is used to describe its extremely small flow). Before the ball-shaped hill, a low depression forms a hanging head shape, which must have a high and low platform, like water dripping from a eaves, which is called "eaves." The two separated angles are not low, but only the center is low, so beneath the eaves there must be a subtle flat area, and the separated water flows around the sides of the mound's aura. In front of the aura, there must also be a subtle shallow depression, which can hold a circle of water ("sit" means to gather, "circle" means to surround; it means the water around the mound's aura flows down from the eaves, splits on both sides, and gathers in the shallow depression in front of the aura). This is called the "burial mouth" (the flat area beneath the eaves is the burial mouth, which is also the mound's aura; the shallow depression in front of the aura is the small bright hall, indicating that the small bright hall is within the burial mouth). Because the ball-shaped eaves are called crab eye, the circle of water beneath the eaves is also called crab eye water (another explanation is: the ball-shaped eaves split the golden thread, and when one part is low, it separates into two hidden eight-character pieces, which are the folded water lines inside the cicada wings, surrounding the crab eye, hence called crab eye water).

今人強為之分，以乳突長而脈狹，兩邊痕影水長者，為蝦鬚，乳突短而脈潤，兩邊痕影水短者為蟹眼，又以蟹是橫行，左行則左眼明，右行則右眼明，水之股明股暗似之，故曰：蟹眼水，然總是痕影水而已，不必多方辨說也（此節論蟹眼水），

Nowadays people insist on separating them: they say that if the breast and protruding holes are long and the veins are narrow, with long shadow lines on both sides, it is called shrimp whisker water; if the breast and protruding holes are short and the veins are wide, with short shadow lines on both sides, it is called crab eye water. They also say that crabs move sideways, and when they move to the left, the left eye is visible, and when they move to the right, the right eye is visible. The water flowing in one bright and one dark stream is similar to this, so it is called crab eye water. In reality, all of this is just shadow water; there is no need for excessive debate. (This section discusses crab eye water.)

單股水隨纏繞下者（一邊股明痕影水界脈紆徐而下），言粗蠢山之痕影水，必股明股暗，故曰：單股三叉五度，要迥環者，言三合水宜屈曲而去，不可合掌直牽，無蝦鬚之分則為太粗太蠢，如有股明股暗之蝦鬚，又不嫌其粗蠢，故曰：別一般點穴，當就界水明邊，以生氣在於薄處，故曰：左右枕歸流水取（界水明邊，勢自微薄，為蠻面，山生動處水繞即是砂抱枕歸流水者，亦傍砂點穴之意），朗梳鉗面二句，言粗山不出乳珠氣皮之脈，但齊分數股，如梳齒形而成鉗穴，梳齒稀朗，似鉗之處不少，當認其鉗中有陽脈者為真穴，故曰：隨他脈路取工夫（鉗中陽脈，詳乳突窩鉗篇。按：謝氏二詩前一首論矬平突泡鉗面以龍上分砂證脈。後一首論單股，三又以脈上分水證穴，全篇統解二詩之意，但蝦鬚蟹眼及來脈隱顯，凡穴均須類推，不獨蠻面也）。

"The sentence 'Single strand water flows winding down' refers to the case where one side of the water boundary is clearly visible and the water flows smoothly downward. This describes the situation of a coarse mountain where the water boundary must have one clear and one hidden strand, hence called 'single strand.' The sentence 'Three forks and five degrees must be circular' means that the triple harmony water should flow in a winding and twisting manner, not straight like two hands closing together. If there is no distinction of shrimp whiskers, it is considered too coarse and clumsy; but if there is one clear and one hidden shrimp whisker, then it is not necessary to consider it clumsy, hence saying 'different from the usual.' When selecting a point for a穴位, one should follow the side of the boundary water that is clearly visible, because the life qi is concentrated in the thin part. Therefore, it is said 'choose the flowing water on the left and right as the pillow.' (The side of the boundary water that is clearly visible means the mountain slope is naturally thinner, which is the lively part of the mountain face; when the water flows around, it is equivalent to the surrounding sand, so 'pillow flowing water' refers to selecting the穴位 near the sand.) The lines 'Clear comb and clamp face' refer to the case where a coarse mountain cannot produce pulses like milk, pearl, qi, or skin, but only splits into several strands evenly, forming a clamp-shaped穴 like the teeth of a comb. When the comb teeth are sparse and open, there are many places like a clamp, at this time one should identify the yang pulse within the clamp as the true穴, hence saying 'take effort according to the local pulse path.' (The yang pulse within the clamp is detailed in the chapter 'Milk and Pearl Clamp.' Note: Xie's two poems, the first discusses low and gentle, bubble, and clamp face, using the sand division of the dragon to verify the pulse; the second discusses single strand and three forks, using the water division of the pulse to verify the穴. The entire text explains the meaning of these two poems consistently. However, shrimp whiskers, crab eyes, and the visibility of the incoming pulse, all aspects related to the穴 should be inferred in the same way, not limited only to the mountain face.)"

深面者，臍腹出脈，淺面者，胸喉出脈，出脈低者，星辰莊重，雖孤單高聳，亦不畏風。出脈高者，得本身肩翅重護，方為有勢，肩翅單薄力輕，若無蟬翼貼身，脈必貫頂。

The "deep face" refers to the emergence of a vein from the central part of a mountain body, while the "shallow face" refers to the emergence of a vein from the chest or throat area. When the vein emerges at a lower position, the star peaks appear solemn and dignified; even if they stand alone and high, they are not afraid of wind. However, when the vein emerges at a higher position, it must be protected by thick shoulders and wings to appear powerful. If the shoulders and wings are thin, the strength is weak. If there are no close-lying "cicada wings" to support it, the vein will definitely run through the top.

亦有喉頸之下，雖起小泡，不喜顯露，但隱隱而下至臍腹陰囊，方出顯然之脈者，又不妨高出，又有喉頸之下，連起突泡，或五六或七八，大小相等，均有分金之面，疊串而下，如串珠龍上天梯等格，兩邊肩翅齊護者，力最大，又不可以面淺諭之。

There is another situation: although small bubbles appear below the throat, they are not visible and instead gradually descend inward until they reach the navel and scrotum area, where they emerge as distinct pulses—this is acceptable even if the pulse position is higher. Another situation is when multiple bubbles, five or six, or seven or eight, appear consecutively below the throat, all of similar size, each with a clear facial appearance, cascading down like 'bead dragon' or 'ascending ladder' patterns. When both shoulder wings are neatly aligned to guard them, their strength is greatest and cannot be judged by the superficial appearance of the face.

面之大小，在大八字之大小，護帶之有無多寡別之，大八字豁開極遠，護帶數重，如大菜之多葉，千葉蓮之多瓣面面相同。肩翅齊開者，為開極大面，前去必結大地，大八字不甚豁開，僅有一二重護帶，如小菜之不能多葉，單瓣花之不能多瓣，但開面端莊而出脈者，前去結中富貴地。

The size of the face should be judged based on the size of the large八字 (eight characters), the presence and number of protective bands. If the large八字 is wide open and extends very far, with several layers of protective bands, resembling a large plant with many leaves or a thousand-petaled lotus with many petals, and each petal is identical, with the shoulder wings spreading out together, then it is a very large face, and it will certainly result in great fortune. If the large八字 is not widely open, with only one or two layers of protective bands, resembling a small plant with few leaves or a single-petaled flower with few petals, but as long as the face is properly opened and can form veins, it will still result in moderate wealth and prosperity.

大八字短小而不開張，護帶全無，一邊止有單股蟬翼，一邊有肌理刷開之面，而出脈者，前去亦結小康之地，此在分龍起祖處，定其優劣，已經博換之近祖，又當恕論小面者，有行度牽連之小面，有已經脫卸太山，而變小山之小面。

The large八字 is short and narrow, unable to spread open, with no protective belt at all. Only on one side there is a single strand of蝉翼, while on the other side there is a surface brushed out by the texture of the flesh, allowing the ridge to appear. Ahead, it can form a small and peaceful territory. The above is judging the quality based on the place where the dragon divides and the origin begins. As for the nearby ancestral mountains that have already changed, the evaluation should be more lenient.the so-called「小面」is divided into two types: one is a small face formed by connection during the course of movement, and the other is a small face that has already detached from the large mountain and become a small mountain.

行度牽連之小面，不但低小山頭有之，高山之上，只微起微伏，不甚頓跌處亦有之，此等星辰，輕重不能自生，惟視其前後間出之大星辰，護帶之有無多寡，辨其高下，已經脫卸之小面，當觀其後龍合上格到頭纏護多者為大地，後龍合下格到頭纏護多者為小地，故面之大小，只以祖宗論，到頭星辰，俱論開面與否，不拘面之大小，然在山谷分掛之龍，仍以開大面者為勝（分掛之龍，不開大面則氣勢必弱）。

The small peaks formed by the connection and extension of the main ridges are found not only on low and small hilltops, but also on high mountains where there are only slight undulations and not significant changes in elevation. These small peaks cannot distinguish their own importance; instead, their height or lowliness must be judged by the large peaks appearing before and after them, as well as the presence and number of protective ridges. Small peaks that have already separated from the main ridge should be assessed based on their rear ridges: if the rear ridge conforms to a higher grade and the ending ridge has abundant protective ridges, it is a large site; if the rear ridge conforms to a lower grade and the ending ridge, although having protective ridges, is not abundant, it is a small site. Therefore, the size of a peak is only judged based on the ancestral mountains, while the ending peaks are only considered based on whether they open up a face or not, without being concerned about the size of the face. However, for dragons that branch out in valleys, it is still preferable if they can open up a large face (if a branching dragon does not open up a large face, its energy is certainly weak).

龍身雖長不開面者多，則力量有限，行至不開面處即止（此因後龍不開面者多，故一行至不開面處，福力遞止，若前後龍俱開面，中間偶有一節之疵，龍運至此亦衰，須行至開面處方興福澤），龍身短，節節開面，發福不小，行至盡處而後已，然其長短只以分龍處為始。

Although a dragon's body is long, if there are many sections without openings, its power is limited, and the fortune stops at the section without an opening. This is because the rear part of the dragon has more sections without openings, so when it reaches such a section, the blessings gradually decrease and stop. If both the front and rear parts of the dragon have openings, but there is a single defective section in the middle, the dragon's fortune will decline at that section, and the blessings will only resume when it reaches an opening. A short dragon, if every section has an opening, can also bring significant blessings, but the fortune stops only when it reaches the end. However, the length of the dragon is calculated only from the point where it branches off.

有等大龍行處，帳峽已多，脫卸極嫩，忽起高大星辰，雄踞一方，開出大面，分枝數節，使成大地，蓋高穴星辰，旺氣一聚，幹龍雖行，而脈於此分落，共祖同宗，故分龍前去，不必長遠，其力自大。

There is a type of great dragon that, while moving along its path, has already passed through many ridges and valleys, and has shed its body parts extremely tenderly. Suddenly, a tall star peak rises up, standing proudly in one area, opening a wide face, and branching out into several sections of vein-like structures, thus forming the land. Because the tall star peak rises together, the vital energy gathers here; although the main dragon continues forward, its vein branches off here and descends, sharing the same ancestor and lineage as the main dragon. Therefore, when branching off from here, it does not need to travel far, and its power will naturally be strong.

又有大龍行度未止，龍身忽嫩，雖不起高大星辰，即借大龍本身之盤旋，枝腳之輻輳，結成垣局大勢，團聚於過龍身上，分開橫面，掛落一枝，兩邊重崗疊之，皆外背內面，如千瓣蓮之緊抱者，雖數丈之脈，結作未常，又有幹龍將結，省郡數皇，分落一枝，雖數節龍身亦成美地，然在垣局中分落為貴（與省郡同垣局也），若在局外分落，必自成垣局方可，不然，雖旁近省郡，力亦輕小，以上三者，不以龍短面少為限。

There is another type where a great dragon continues to move without stopping, and its body suddenly becomes tender. Although it does not form high mountain peaks, it forms a large overall pattern by relying on the winding of the main dragon and the convergence of its branches, gathering together on the main dragon's body, splitting into a horizontal branch, hanging down like a branch. On both sides, there are heavy ridges and hills arranged in layers, all with their backs facing outward and their fronts facing inward, like a thousand-petaled lotus tightly embracing. In such cases, even if the ridge is only a few zhang long, it can still form a good site. Another type is when the main dragon is about to form a site, and it branches off near the provincial or prefectural city. Although only a few sections of the dragon body are involved, it can still form a good site. However, it is only valuable if the branch falls within the overall pattern (shared with the provincial or prefectural city). If it falls outside the pattern, it must form its own pattern. Otherwise, even if it is close to the provincial or prefectural city, its power will be weak. The above three types are not restricted by the rule of 'short dragon with few faces'.

特降者，自高山跌落低嶺胸腹，甚至跌下平地，陰囊有節泡遞生，大起大伏而來；牽連者但小起小伏，頂下不生，遞脈節泡，或有節泡微微起伏而不多，或無鋸齒筆架排來（筆架形與特降相似）。

the so-called "special descent," refers to the dragon pulse descending from a high mountain to the chest and abdomen area of a low ridge, or even continuing to fall to flat land, with a series of nodes appearing one after another in the area resembling the scrotum at the foot of the mountain, moving with great ups and downs.the so-called "connection," refers to only small ups and downs, with no successive nodes emerging below the mountain peak; or although there are nodes, they have weak undulations and are not numerous; or there is no shape resembling a row of teeth or a pen holder (pen holder shape is similar to special descent).

牽連者，原宜開面，離祖之下不開面無妨；特降者，總須開面，行度之處，不開面便假。出身處（分龍之處），最忌牽連，必須特降，行度處雖不能純是特降，亦不可俱是牽連，特降牽連，相間而來，龍勢方活，牽連多而特降少者次之，純是牽連，雖非砂體，亦無力乎，崗龍以收放盤旋為勢，不以此論。

The dragon that is connected should also open its face, but during the initial part when it is just leaving the ancestral mountain, it is not necessary to open the face, which is not a problem. The specially descended dragon must open its face; if it does not open its face in the area where it is moving, it is fake. The place of origin (that is, the point where the dragon branches off) most忌讳 being connected, it must be specially descended. Although along the path of movement it is impossible for all to be specially descended, it also cannot be entirely connected; the dragon must alternate between specially descended and connected, so that the dragon's momentum is lively. If there are more connected dragons and fewer specially descended ones, it is of secondary quality; if it is purely connected, although it is not considered a sand body, it has no strength at all. As for mountain dragons that take the form of winding and turning, they are not judged by this standard.

星體有開一二肩，與三四肩者，有邊有邊無，邊多邊少者，或成橫飛三臺席帽筆架，五腦九腦六甲金水之帳，肩愈多愈佳，愈高愈貴，均停為上，不均次之，顯明力重，模糊力輕，中頂尖聳者大貴。

Stars may have one or two shoulders, or three or four shoulders; some have shoulders on one side but not on the other, while others have more on one side and less on the other. There are also formations such as horizontal three platforms, hat-shaped, brush-bracket, five brains, nine brains, six generals, and gold-water accounts. The more shoulders a star has, the better; the higher they are, the more valuable. The most superior is when both sides are balanced, while the next best is when they are not balanced. Clear and distinct outlines indicate strong power, while vague and indistinct ones indicate weak power. Peaks at the center of the mountain range signify great wealth and high status.

其肩要自我之大八字一統單開，每肩枝腳面面向我者真，每肩各分八字，枝腳散亂不向我者假，開肩與不開肩，力量稍去甚遠，五腦七腦九腦六甲龍樓，其力最大，但撞背而中頂，出脈兩邊，開肩均停如十字樣者最少，偏過左右一二頂開面出脈者居多，只要自內分開，面面相向，不拘直來橫來，惟三臺格後龍撞背而來，中頂開面出脈者有之，其餘罕見。

These shoulders must be unified by the large eight characters of the original mountain. Each layer of shoulder should have its branches facing towards me, which is considered genuine. If each layer of shoulder branches out separately, with scattered branches not facing me, then it is considered false. The difference in power between open shoulders and closed shoulders is very significant. The five brains, seven brains, nine brains, and the six Jia Dragon Palace are the most powerful. However, the most rare type is when the dragon comes straight from behind, emerges from the central top, and the shoulders open evenly like a cross. Most commonly, the shoulders open on one or two sides, either left or right. As long as the shoulders open outward and face towards me, whether they come straight or sideways, it is acceptable. Only the "San Tai" pattern, where the dragon comes directly from behind, emerges from the central top, and the shoulders open evenly, is still occasionally seen. All other patterns are very rare.

六甲龍樓六個肩臂也，三層只作一層，星辰如三層樓然，中尖者，為樓中貴人，遞下三臺五腦九腦，俱自內分開面，面面相向，穴結中腰，極貴之地。

"The Six Jia Dragon Building" refers to six layers of shoulders and arms, with three layers counted as one. The star peaks form the shape of a three-story building. The central, sharp peak is called "the Nobleman in the Building." From this, they descend sequentially to form three platforms, five brains, and nine brains, all opening outward from the inside, with each face facing the others. The qi凝聚 is at the middle waist, which is an extremely precious site.

自中頂之大八字一統罩開，枝腳面面相曏者方真，餘枝之假三臺，以旁頂各分八字，非中頂之大八字，一統罩開假，五腦勢趨左角，故對結小地中出者，無個字，左砂反背假。

It must be covered by the large eight characters from the central peak, with the branches extending in all directions, only then is it genuine. The false triple platforms on other branches are formed by the eight characters from each side peak separately, not covered by the large eight characters from the central peak, so they are false. There is also a type called five brains, whose momentum leans to the left angle, thus forming only a small area opposite; those that come out from the center without a character shape and with the sand on the left facing backwards are also false.

長者為乳，圓者為突，出於分隱脈隱之面中，如龜鱉戴泥之狀者，名隱乳隱突，出十分顯脈顯之面中，如垂鼻覆拳之形者，名顯乳顯突。

Those that are long in shape are called "ru", and those that are round in shape are called "tu". If they appear on the hidden parts, where both the divisions and the pulses are hidden, and they appear like a turtle or tortoise carrying a layer of mud, barely visible, they are called "yin ru" and "yin tu". If they appear on the visible parts, where both the divisions and the pulses are visible, and they look like a hanging nose or an upside-down fist, clearly defined, they are called "xian ru" and "xian tu".

隱者氣嫩，只要在個字分金之面中，有矬平而來雖不再有脫卸，即可以嫩乳突，為入穴之毬簷。顯者氣老，雖在個字分金之面中有矬平而降，必須再有脫，另起貼身微泡，方可為入穴之毬簷，夫毬簷者，非比來脈上高起一塊即謂之毬簷也（以下論毬）。

The breast and protrusion are soft and tender in appearance, and if they come gently and smoothly along the face of the 'Ge' (individual) division of the golden thread, even if they do not detach again, they can be used as the ball eaves for the entrance. If the breast and protrusion are clearly visible and firm, even if they descend gently and smoothly along the face of the 'Ge' division of the golden thread, they must detach once more to form a small, close-lying bubble, which can then serve as the ball eaves for the entrance. One must know that the ball eaves are not simply any high protrusion on the incoming energy; they must be properly formed. (The following discusses 'Qiu', the ball.)

以毬後分開之蟬翼無一矬之峻，作伏落之勢，便無還口之平，作泛起之形，是以兩邊拉下而低垂（毬後無矬平便不分蟬翼），惟中行之脈路，有一矬之峻，作伏落之形於平後，故有還口之平，作泛起之形於矬前，是以中心頓起而有突，若無蟬翼低護於毬旁，無矬平於毬後雖有突泡之起，亦非真毬（突泡無蟬翼非毬，有蟬翼方得穴腮圓胖）。

Because the area where the蝉翼 separates from the ball lacks a sudden dip and a low hanging form, it also lacks a gentle rise and a smooth emergence shape, so the sides can only be pulled down and hang low. Since the ball's rear lacks a low hanging and gentle rise, it cannot form a蝉翼. Only the central line of the ball, after a gentle rise, has a sudden dip forming a hanging shape, and before the dip there is a gentle rise forming an emergence shape, thus creating a sudden bulge in the center. If the ball's side lacks the low hanging蝉翼, and the rear lacks a low hanging and gentle rise, then even if there is a bulge, it is not a true ball. A bulge without蝉翼 is not a ball; only with蝉翼 can the cavity and cheek become round and full.

蓋毬旁有蟬翼之分，毬後有矬平之脈，方有痕影之蝦鬚水，在蟬翼外分出，而合抱其圓唇脈始清，而活氣始動而止也（半山有突泡，又有毬旁分出蟬翼之背，逼開痕影，蝦鬚水方見來脈之清，再看其分出之水合抱圓唇背，更見真氣之止），一字有一義，兩義合一物也，曰：其矬前平盡之處，有突起之頂言之，謂之突，自其頂分開之下，有矬落之墈言之，謂之簷，無毬則生氣不聚，無簷則葬口不開。

Because there are the delicate divisions of the ball-like form and the low, flat pulses behind it, there is a water-like appearance resembling shrimp whiskers that branch out from outside the wing-like structures, surrounding the round lip; this makes the pulse clear and refreshing, allowing both movement and stillness of life qi. (Half-mountain has a protruding bubble, and the back of the ball-like form, divided into wing-like structures, pushes open the shadowy traces, making the clear and refreshing nature of the pulse visible; further, looking at how the water-like branches encircle the back of the round lip, it becomes evident that the true qi has already stopped.) The characters 「毬」 and 「簷」 each have their own meanings, but together they form a single object: referring to the raised top before the low and flat part, it is called 「毬」; referring to the part below the top, where it descends into a platform-like depression, it is called 「簷」. Without 「毬」, the life qi cannot gather; without 「簷」, the burial mouth cannot be formed.

但毬之突起處，脈猶未止也，煞猶未化也，直待前有分開之微口，矬落之峻墈，如帽簷之圓，如屋簷之滴，方脈止而氣吐，陰化而為陽，二者有相須之道，故合而稱之為毬簷，古人謂無宀（音綿）不成穴，以丶（音主）如毬，一（音覓）如簷，其突起也，如淋開低開之穀堆，其開口也，如咬去一塊之饅頭，又謂之孩兒頭者，以毬不可飽硬，欲其有微分之隱八字，微矬之平，有如孩兒之囪門在頂前，微有處簷之微乎上氣，方不死而動（毬有囪門微有方是孩兒）。

However, at the place where the mound is raised, the qi has not yet stopped, and the evil force has not been completely transformed. One must wait until there is a slight opening in front, a sudden depression, round like the brim of a hat, and with a dripping appearance like the eaves of a roof. Only then does the qi stop, the breath is exhaled, and yin transforms into yang. The mound and the eaves complement each other, so they are collectively called "mound and eaves." The ancients said that without the roof radical "宀" the character "xue" (穴) cannot be formed; they regarded the top dot as the mound and the horizontal stroke below as the eaves. Its raised appearance resembles a small valley that has been wetted and has a slight depression at the top; its opening resembles a piece of steamed bread bitten out. It is also called "child's head," because the mound should not be full and stiff, but should have a slight separation resembling an invisible eight-character shape and a slight depression followed by a flat area, like the fontanelle on a baby's forehead. With this slight depression, the qi of the eaves can remain alive and active (only when the mound has a depression like a baby's fontanelle can it be called "child's head").

譚氏曰：毬簷之下，略生窩葬口，原來正是他，此是天然真正穴，就中倒仗豈差訛。又曰：到穴星辰梗塊全，毬簷相似穴天然，肥圓開口宜融結，葬口原來在面前，今人誤認簷在穴前，好破毬而葬，蓋未見此也（以上論乳突，以下論窩鉗）。

Tan said: "Under the ball eaves, a small hollow is formed, the burial mouth is exactly there; this is a natural true grave, and using the method of reverse staff here will never be wrong." This means that a small hollow formed beneath the ball eaves indicates the burial mouth, which is a natural true grave, and using the reverse staff method for burial will not be wrong. He also said: "When the stars and formations at the grave site are complete and solid, the grave is natural and similar to the ball eaves; a fat and round opening is suitable for the merging of energies, and the burial mouth is originally in front." Nowadays people mistakenly believe that the eaves are in front of the grave, and often destroy the ball and then proceed with burial, which is because they have not properly understood these two passages. (The above discussion concerns the protruding grave and the bulging grave; the following discussion concerns the hollow grave and the clamping grave.)

若窩鉗穴，頂上分開兩股雌雄砂（即左右明砂），裹定人中水於當中，儼如界水之槽，無脊脈毬簷可見，無分合界水可憑，與乳突廻別（此指深大窩鉗形，俯穴低者言。蓋此等形體兩邊砂高中脈低平，儼如界水而無顯然分合，但有微微矬平隱微分下所謂陽疚是也），

As for the forms of a窝穴 and a钳穴, on the mountain peak there are two branches of sand (i.e., the left and right obvious protective sands) that divide into two, enclosing the central "人中水" in the middle. It appears as if there is a water channel dividing the land, but there is no visible ridge line or ball roof, and no clear boundary water to serve as evidence. This is different from the forms of a乳穴 and a突穴. This description refers to the case where the窝穴 or钳穴 has a deep and large form, with the mountain slope bending downward and the qi point located lower. In such forms, the two sides have high sand, while the central ridge is low and flat, appearing as if it is dividing the water without a clear division. There is only a slight depression and a very subtle division, which is referred to as a yang pulse.

然則無脈無毬而可穴乎，曰：脈有陰陽不同，陰脈在突上行，如人手臂之脈，陽脈在凹中行，如人手心之脈，雖有有脊無脊之殊，其呼吸浮沉之動氣，則一也，乳突無呼吸浮沉之動氣，則亦無脈，窩鉗有呼吸浮沉之動氣，則亦有脈（動氣即是隱微之脈，因論窩鉗兼言乳突，亦有微矬微平這脈也），蓋脈之有無，在動與不動，不在脊之有無也，

So if there is neither a pulse nor a ball, can a point still be selected? The answer is: pulses have distinctions of yin and yang. Yin pulses run on the surface of prominences, like the pulse on a person's arm; yang pulses run in the depressions, like the pulse in the palm of a person's hand. Although there is a difference between those with a ridge and those without, the movement of breath and the rising and falling of qi are the same. If the lactation and prominence points lack the movement of breath and the rising and falling of qi, they are as if there is no pulse; if the depression and clamp points have the movement of breath and the rising and falling of qi, they are as if there is a pulse (this movement of breath is the subtle pulse. Here, because we are discussing depressions and clamps, we also mention lactation and prominence, which also have subtle low and flat pulses). Therefore, the presence or absence of a pulse depends on whether there is movement or not, not on whether there is a ridge or not.

然則何以見其動乎，曰：亦在微矬微分、微有微平之間見之，微矬微分之下有微微之現，是氣之呼而沉，微有微平之分，有微微之起，是氣之吸而浮，則微矬微平，微有微起，遞遞而來者，皆呼吸浮沉之氣使然，脈隨氣行，氣到而脈隨之矣，

So how can one see that it is moving? The answer is: one must still look between these four subtle states—slightly depressed, slightly separated, slightly sunken, and slightly level. When there is a slight sunken appearance beneath the slightly depressed and slightly separated, that is the qi exhaling and sinking down. When there is a slight elevation in the area of slight sunkenness and slight levelness, that is the qi inhaling and rising up. Thus, these subtle states of slightly depressed, slightly level, slightly sunken, and slightly elevated follow one after another, all resulting from the movement of the rising and sinking qi. The pulse follows the qi, and when the qi arrives, the pulse follows accordingly.

但窩鉗中之微起，非果有一塊高過兩邊也（中脈微起，脈之兩邊微低，旁邊微高，與中間脈路相等），因兩邊分去之紋理，俱無矬無平，不見其有，亦不見其起，中間一路，獨有隱隱之分心，而矬平俱有，則矬處見其有，平處見其起（後有微矬，前有微半平之盡處，自然是起），但非如乳突之起，有分水之脊也，

However, the slight elevation in the center of the groove is not actually a distinct mound higher than the sides. It is merely the central vein slightly rising, with the sides slightly lower, and the areas adjacent to the sides slightly higher, roughly matching the height of the central vein. The patterns branching out from both sides have neither depression nor flatness, so neither a depression nor an elevation can be seen. Only the central line has an implicit central division, with both depression and flatness present. Thus, depressions can be seen in the depressed areas, and elevations can be seen in the flat areas (the rear part is slightly depressed, the front part is slightly flat, and the end of the flat area naturally becomes an elevation). However, it is not like the breast or nipple holes, which have a ridge that divides the water flow.

蓋乳突是陽開裹陰，雌雄外結，故界水分開兩邊，窩鉗是陰開裹陽，雌雄內結，故界水不分兩邊（乳突為陰包砂，為陽，陰內陽外，故曰：陽開裹陰，窩鉗為陽包砂，為陰。陰外陽內，故曰：陰開裹陽。外結者，乳突之穴，本身不開口，界水從穴後顯然分來，合於唇下，雌雄砂遠起也，內結者窩鉗之穴，本身開口界水，從穴後恐隱分來團聚口內，雌雄砂近泡也），

The original explanation states that a "ru xu" (breast-shaped) and "tu xu" (bulge-shaped) site is called "yang kai guo yin" (Yang opens to enclose Yin), with the male and female ridges forming outside, thus causing the boundary water to divide on both sides. In contrast, a "wo xu" (hollow-shaped) and "qian xu" (claw-shaped) site is called "yin kai guo yang" (Yin opens to enclose Yang), with the male and female ridges forming inside, thus causing the boundary water not to divide on both sides. "Ru xu" and "tu xu" themselves are Yin, and the ridges enclosing them are Yang, with Yin inside and Yang outside, hence "yang kai guo yin." "Wo xu" and "qian xu" themselves are Yang, and the ridges enclosing them are Yin, with Yin outside and Yang inside, hence "yin kai guo yang." the so-called "外结" refers to the "ru xu" and "tu xu" sites not having an opening, with the boundary water clearly dividing behind the site and meeting below the lip, while the male and female ridges are formed further away. "内结" refers to the "wo xu" and "qian xu" sites having an opening, with the boundary water subtly dividing behind the site and gathering inside the opening, while the male and female ridges are formed closer to the site.

界水不分，中有水矣奈何，曰：水有陽會陰流之不同，窩鉗中肌理分開，舒坦有肉者，水必鋪開而無溝，謂之陽會水，若肌理斂入，逼陷無肉者，水必成溝而直下，謂之陰流水。

If the boundary water does not flow from both sides, there will be water in the middle, so what should be done? The answer is that water also has the distinction of "Yang meeting" and "Yin flow." If the terrain in the middle is well differentiated, the ground is smooth and has flesh, the water will spread out and flow away without forming a channel, which is called "Yang meeting water." If the terrain is inwardly converging, narrow, concave, and lacks flesh, the water will gather into a channel and flow straight down, which is called "Yin flowing water."

謝覺齊曰：欲識太陽金水穴（太陽穴法詳四卷，龍體穴形篇），又無珠乳難分別，水來破面聚人中，水若行時脈不歇，歇時須要到三叉，氣止水交方是結，淋頭割腳要參詳，推枕毬簷尋活脈，是指陽會水言也（太陽開口闊大具金水之體，落脈無珠，乳突泡宛似水痕破面聚人中者，即上文所謂如界水之槽是也，水交則脈行，水合則脈止，三叉者，三個水交合之處，若以此水交合氣脈尚行，插葬其間，不免淋頭割腳，故點穴必枕毬簷，此申明深大窩鉗中有陽脈穴炎臍結而言），

Xie Juezhai said: "To recognize the solar metal and water site, when there is no pearl or nipple to distinguish; water comes to break the face and gathers in the human middle, water if flows, the pulse does not stop. When it stops, it must reach the three forks, where the qi stops and water meets, then it is formed; the head being washed and the feet cut must be considered carefully, the site must be chosen by following the ball eaves and the eaves." This is talking about the meeting of yang with water. (The solar star has a wide opening and combines the forms of metal and water. When the pulse falls, there is no pearl, nipple, or bubble, only the water-like grooves breaking the star's surface and gathering in the center, which is what was mentioned earlier as "like the groove of a boundary water." When the water flows, it indicates that the pulse is still moving; when the water converges, the pulse stops. "Three forks" refer to the place where three waters converge. If one buries a grave where the water is still flowing and the pulse is still moving, it is bound to result in the head being washed and the feet cut, so the site must be chosen by following the ball eaves and the eaves. This explains the principle that there is a yang pulse in the deep large hollow clamp and the site forms at the level of the navel.)

楊公曰：鉗穴如釵掛壁隈，最嫵頂上有水來，釵頭不圓多破碎，水傾穴內必生災。是指陰流水言也（此以淺小窩鉗結穴高處者言，釵頭是星面頂頭破碎水必淋頭而下），故窩鉗不忌陽會水，只忌陰流水（陽會水有分有脈，陰流水無分無脈），

Yang Yunsong said: "A cavity-like pit should be like a hairpin hanging on a wall corner; it is most undesirable to have water coming from the top. If the hairpin head is not round, there will be much fragmentation; if water flows into the pit, disaster will surely arise." This refers to the case of yin water flow (this is in reference to shallow and small cavity-like pits where the site of the hill is high). "Hairpin head" refers to the top of the star face; if the top is broken, water will surely flow down onto the head. Therefore, cavity-like pits are not undesirable when they have yang water; they only dislike yin water flow (yang water has branches and pulses; yin water has neither branches nor pulses).

然水雖陽會，終無分水之脊，何能使穴中無水乎，曰：有隱隱之分勢，水從隱隱之分勢而分去，有隱隱之矬平，水從矬平之兩邊分開，不從矬平之中間一直流下，故不成溝而名陽會水，雨滲人上，亦隨分開之紋理，兩邊斜斜滲去，故壙中自無水淋，是以窩鉗之穴，形俯而穴低者，穴後有數丈高，庸眼視之，似為界水，而實無水淋也，

However, although water is a yang gathering, it ultimately lacks a ridge to divide it, so how can we ensure that water does not enter the tomb site? The answer is that there is a subtle division of terrain, and the water follows this subtle division to flow apart; there is also a subtle depression and gentle slope, and the water flows from both sides of this depression and gentle slope, not directly rushing down the center, thus not forming a channel, which is called yang gathering water. Rainwater seeps into the soil and follows the divided texture to flow sideways, so naturally there is no water dripping into the tomb. Therefore, for the窝钳 (wō qián) type of tomb site where the mountain slopes down and the site is low, there is still a few zhang of height behind the tomb, and to the untrained eye it seems like a boundary for water, but in reality, there is no water dripping.

然無垂頭之勢，唇氣之吐，弦菱之伶俐者，中間必無動脈，而有水淋，故此三者，又為看窩鉗之先務，有此三者，然後可以能看動脈，然後可以察毬簷，但窩鉗之毬簷，不能如乳突之顯然突起，只可觀其水平臍結處為穴，臍結者，其上必有一矬之墈，如簷之滴，一矬之上，必有一平之盡，如毬之起，則窩鉗之毬簷，亦即是動脈之矬平盡處也（有矬平方有毬簷，有毬簷方有真脈），

However, if there is no drooping appearance, no exhalation from the lips and mouth, and the string-like edges are not clear and sharp, then there must certainly be no active pulse in the middle, and it will definitely be a case of water leakage. Therefore, these three things are the primary considerations when examining the窝钳 (a term referring to a specific anatomical area). Only after these three are present can one proceed to examine the pulse, and only then can one proceed to observe the毬簷 (a term referring to a specific anatomical feature). However, the毬簷 of the窝钳 cannot be as clearly prominent as a breast prominence; instead, one must determine the location by observing the level where the脐结 (a term referring to a specific anatomical feature) is formed. The脐结 is characterized by a section above it that is lower and forms a sort of platform, like the eaves of a roof dripping water. Above this lower section, there must be a level and gradual end, resembling the swelling of a ball. Thus, the毬簷 of the窝钳 is the level and gradual end of the active pulse (only with a low and gradual end can there be a毬簷, and only with a毬簷 can there be a true pulse).

故既曰：無珠乳難分別。又曰：推枕毬簷尋活脈，正欲人於低穴之中，察其呼吸之動氣耳，形仰者（淺小窩鉗），去頂不遠，即有平臍，立穴猶易，形俯者（深大窩鉗），去頂數丈，方有平臍，立穴甚難，須遵水若行時脈不歇之語，插於水平臍結之處為宜（臍結者上面微平有隱隱分水，下面水痕交合也，窩鉗大小結穴皆然），若陰脈結穴，亦宜合眠幹就溼之法（眠幹者，上枕毬簷，就溼者，下線合水），如湊急而插（插毬之前後與破毬湊簷俱是），則傷龍斗煞耳（以上概論窩鉗陽脈，並言窩鉗陰脈，結穴亦宜眠幹就溼，總是上有分而下有合之意，以下分論窩鉗形體耳）。

Therefore, the Xie family both says "without a pearl, the nipple is hard to distinguish" and "seeking the living pulse by pushing the pillow, the ball eaves and the eaves," which is precisely to tell people to observe the movement of the breath in the low pit. The shallow and small pit (which is upward facing) is close to the mountain top and has a flat navel area nearby, making it easier to establish a site; the deep and large pit (which is downward facing) requires several zhang away from the top to reach the flat navel area, making it difficult to establish a site, and one must follow the saying "if the water flows, the pulse does not stop," and insert the site at the level navel junction (the so-called navel junction refers to a slightly flat area above with a subtle dividing water line, and a water mark meeting below; regardless of the size of the pit, the site is formed in this way). If it is a yin pulse forming the site, it should also conform to the principle of "sleeping on dry and seeking wet" (sleeping on dry means the top is resting on the ball eave, seeking wet means the bottom is joining the water). If it is too urgent to insert (whether inserting in front or behind the ball, or breaking the ball and joining the eave, all count), it would cause injury to the dragon and bad influence. (The above is a general discussion on the yang pulse of the pit, and it explains that if the pit is a yin pulse forming the site, it should also follow the principle of sleeping on dry and seeking wet, ultimately meaning that there is a division above and a convergence below. The following will discuss the forms of the pit separately.)

兩掬圓抱如筲箕金盤之形者，曰：窩。兩臂直垂如金釵火鉗之形者，曰：鉗。窩有大小深淺之不同，鉗有長短曲直之不一，有撞背而開者，有橫過而開者，有勾轉而開者（一是直來直結，一橫來正結，一是勾轉逆結），俱要頂頭圓淨，有分金之面（頂不圓淨，水必破面），內觀外觀，其微砂顯砂俱有外背內面之真情，抱曏者方有口菱生氣（此承窩鉗言），但窩無圓唇不成，鉗得乎臍便結（窩圓寬展必須水合唇下，鉗直不能寬展，故得平臍一結。上文概論窩鉗得平臍結穴，此處分言窩宜圓唇，鉗宜平臍者，須知窩有圓唇上面自有毬簷，後水分唇前水合是水平臍結之顯然者，鉗得乎臍上有分水即毬簷之微分，下有合水即圓唇之隱合圓。窩鉗形體互異，故結穴稍有不同，其貼身分合證穴則一也，以下論窩鉗所忌異同）。

When the palms are brought together in a round, embracing shape, resembling a bamboo basket or a golden plate, it is called 'wo' (a type of terrain feature). When the arms hang straight down, resembling a hairpin or a fire tongs, it is called 'qian' (another type of terrain feature). 'Wo' varies in size and depth, while 'qian' differs in length and straightness. There are different ways they open: some open directly from behind, some open horizontally, and some open in a curved manner (these correspond to straight, horizontal, and curved openings respectively). All of these should have a round, smooth, and clean top, with a clear water face (if the top is not round and clean, the water will definitely break the star face). Whether viewed from inside or outside, the fine and obvious ridges should have true characteristics of outer back and inner face, and those that can embrace and face towards the front will have a mouth edge and life qi (this is in reference to the 'wo' and 'qian'). However, 'wo' without a round lip cannot form a mound, while 'qian' can form a mound as long as it reaches the level of the flat navel (a 'wo' that is round and wide must have water meeting beneath the lip; a 'qian' that is straight but not wide can form a mound by reaching the flat navel. The previous passage generally stated that both 'wo' and 'qian' form mounds at the level of the flat navel, but here they are discussed separately: 'wo' should have a round lip, and 'qian' should reach the flat navel. This is to inform people that: when 'wo' has a round lip, there will naturally be a ball eaves (a ridge) above it, and the water from behind and the water in front of the lip will meet, which is the most obvious form of a mound formed at the level of the flat navel. When 'qian' reaches the flat navel, the water dividing above is a subtle form of ball eaves, and the water meeting below is an implicit meeting of the lip. Although the forms of 'wo' and 'qian' are different, their formation of mounds is slightly different, but using the division and meeting of close proximity to verify the qi point, the principle is the same. The following discussion will address the differences and similarities in what is to be avoided in 'wo' and 'qian'.

界水成溝破頂（破頂則無金之固），窩鉗並忌，界水唇下成溝，窩忌而鉗不忌（窩體坦圓，雖雄砂短唇下窩平容聚方有會合幹流，鉗形直垂，雌雄砂長，兩砂頌抱轉取水臍結處，更得貼身分合，故唇下成溝不忌，以下論穴法）。

The boundary water gathers into a ditch and breaks through the mountain peak (once the peak is broken, it loses the solidity of the metal form), both the窝 and the钳 are to be avoided. Boundary water gathering into a ditch below the lip is disliked for窝 but not for钳 (the form of窝 is flat and round, even though the male and female ridges are short, the flat and round窝 below the lip can contain and gather energy, thus forming a meeting of the main flow; the form of钳 is straight and hanging, with longer male and female ridges, the two ridges embrace and turn around, taking the level脐 meeting point, and also have close and separate divisions, so forming a ditch below the lip is not to be avoided). The following discusses the method of selecting a site.

微微窩鉗，承胎而葬（小窩鉗宜插頂。占人以毬為胎，承胎者，因毬簷不甚顯明開口，又小唇氣短縮者，於頂前微壓處，如合谷穴是也），金盤之窩穴必居中（金盤四面皆口菱，插正中微突處），側鉗挨食指根之轉皮（穴飛鉗脈），合鉗插兩鉗盡處之胖肉（即玉筋夾錢頭之穴法），開鉗（即是分鉗），看後倚前親之勢（看四面定穴），邊鉗觀股明股暗之情（穴居伏水明邊），此皆易曉。

Very fine and subtle depressions, called 'wō qián' (窝钳), should be 'chéng tāi' (承胎) for burial (small depressions are suitable for insertion at the top. Ancients regarded the ball as a fetus; the term 'chéng tāi' refers to the fact that the ball's eaves are not very distinct, the opening is small, and the lip is short, so it should be buried slightly depressed in front of the top, like the Hegu acupoint on the human body). A gold plate-shaped depression, the grave must be centered (the gold plate has mouths on all four sides; it should be inserted slightly protruding in the center). Side claws should be placed near the root of the thumb, like the skin turning around (this is taking the pulse of the flying claw). Combined claws should be inserted on the fleshy part where the ends of the two claws meet (that is, the method of 'yù jīn jiā mán tóu' (玉筋夹馒头)). Opening claws (which is also called dividing claws) should look at the situation behind for support and in front for closeness (determine the grave site by observing all four directions). Edge claws should look at the situation of one clear and one hidden (the grave is taken on the side where the boundary water is clearly visible). These are all relatively easy to understand.

惟大窩、深窩、長鉗、直鉗之形，俯者穴低有中陽脈呼吸浮沉之動氣，為最難認也（陽脈甚微，高低之形若有若無，難以體認），故致詳論於此（篇中詳論窩鉗，詳言形俯穴宜低，認陽脈穴法，蓋言其所至一者，篇終復又指出其叮嚀之意深矣，閱之者最宜著眼勿忽）。

Only the forms of large hollows, deep hollows, long tongs, and straight tongs are difficult to recognize. The mountain shape slopes downward, the qi point is low, and there is a subtle movement of yang pulse, which rises and falls faintly, making it hard to perceive. Therefore, this passage discusses these points in detail. This section thoroughly examines hollows and tongs, emphasizing that the qi point should be low when the terrain slopes down, and explains the method of identifying the yang pulse. These are the most important points. At the end, it again highlights these three points, expressing deep concern and urging readers to pay close attention and not be careless.

陽脈結穴圖已見首卷合割篇，後茲復附長鉗圖，以明水平臍結之穴法

The diagram showing the yang pulse converging at a point is already presented in the first volume, section "Hege." Here, another diagram of a long clamp is added to illustrate the method of a horizontal脐 convergence point (the current edition only includes this explanation, the original illustration is lost).

附論：乳突窩鉗，雖形體不同，而陰陽變化葬法則一，但乳突無窩鉗不真，窩鉗無乳突必偽，蓋乳突陰也，毬旁蟬翼分明開，抱其穴暈，此即隱隱窩鉗，陰化為陽也。窩鉗陽也，穴後毬簷突起，證其穴情，此即微微乳尖，陽化而為陰也，所以乳突之顯者，不可無隱隱窩鉗，窩鉗之顯者，不可無微微乳突，

Appendix: The four types ofsite, namely, the breast-shaped, the protruding, the hollow, and the clamp-shaped, although differing in form, share the same principles of yin and yang transformation and burial methods. However, the breast-shaped and protrudingsite must have the characteristics of the hollow and clamp-shaped to be genuine; otherwise, they are not true. The hollow and clamp-shapedsite must have the characteristics of the breast-shaped and protruding to be authentic; otherwise, they are false. This is because the breast-shaped and protruding belong to yin, and when the surrounding area clearly spreads out like a cicada's wing, embracing the mound, this is a subtle hollow and clamp, representing the transformation of yin into yang. The hollow and clamp-shaped belong to yang, and when the mound behind has a raised edge that confirms the site, this is a slight breast-shaped protrusion, representing the transformation of yang into yin. Therefore, an obvious breast-shaped or protruding cannot lack a subtle hollow or clamp, and an obvious hollow or clamp cannot lack a slight breast-shaped or protruding.

而微乳嫩突，亦必有隱隱窩靨之穴暈，淺窩短鉗，亦必有微微乳突之氈簷，以見陰陽交互，而成太極，內照經所謂：上有天輪影，下有土堦，中成太極暈是也，天輪影者，毬簷肌理分開金面，如天之圓，土堦者，唇氈托起，如地之厚，兩旁痕影水分垂太極暈平垣豐隆，含太和之氣，包乎其中，如男女媾精，胚胎初結，生生不息，而三才始備。

And even the small milk-like bumps and tender prominences must necessarily have faintly recessed areas resembling dimples; the shallow depressions and short clamps must necessarily have slightly raised parts resembling bumps, like the texture of a mat and a eaves. From this we can see that yin and yang interact to form the Taiji, as stated in the "Inner Illumination Classic": "Above there is the reflection of the celestial wheel, below there is the earth's steps, and in the middle there is the Taiji pattern." The so-called celestial wheel reflection refers to the texture of the ball eaves separating into a golden surface, round like the sky; the so-called earth's steps refer to the lip mat supporting it, thick like the earth. The traces and moisture on both sides separate and hang down, while the central Taiji pattern is flat and elevated, containing the harmonious qi within, just like the union of male and female, the initial formation of an embryo, continuously generating and never ceasing. Thus, the three elements of heaven, earth, and humanity are fully complete.

故穴法多端，不外乳突窩鉗，而四周結穴，總以毬簷唇氈為證，蓋有毬簷，水方能分，有唇氈水方能合，平洋分合篇，所謂真分合者，亦指貼穴分合水言也。

Therefore, although there are many methods of site selection, they all fall into four categories: nipple, prominence, hollow, and clamp. In all cases, the four surrounding hills are determined by the presence of ball eaves and lip carpet. Because of the ball eaves, water can be divided; because of the lip carpet, water can be gathered. The "true division and convergence" mentioned in the "Division and Convergence" section of the Pingyang school refers specifically to the water that divides and converges around the site.

若天輪影邊高邊低，金面不正，似玉堦而邊凹邊凸，或偏斜傾瀉者，即是分不成分，合不成合，其中何能有太極暈，此惟智者明以辨之，更合牽乳插窩，避突就鉗，或有窩而葬乳，有鉗而葬突，皆為窩鉗，無微微乳突，乳突無隱隱窩靨，孤陽不生，前陰不化，毬簷唇氈，不真故耳。

If the heavenly wheel's shadow is uneven, high on one side and low on the other, and the golden face is not properly aligned; if the earth platform appears like a jade platform but is uneven or tilted, then this is a case where division cannot be properly divided and union cannot be properly united. How could there be a Taiji circle in such a situation? Only those with profound insight can discern this. Similarly, those who pull the milk out and insert it into the hollow, avoiding the protrusion and instead following the clamp, or those who have a hollow but bury the grave on the milk, or have a clamp but bury the grave on the protrusion, all these faults stem from the fact that there is no slight protrusion within the hollow and clamp, and no subtle hollow within the protrusion. A solitary yang cannot generate, and pure yin cannot resolve. The ball eaves, lip, and毡 are all not clearly defined.

按內照經以毬簷為穴星，必合四個星辰方真，曰：紫微，形如隱眉。曰：太乙，形如雞距。曰：旺龍，形如覆釜。曰：木星，形如玉尺。有顯然或形者，有隱然出面，痕影小水界成形者，以見毬簷形體不一故附錄於此。

Note: The Inner Illumination Sutra treats the ball eaves as a star pit, stating that it must conform to one of the four types of stars to be genuine. The first is "Ziwei," shaped like a faint eyebrow; the second is "Taiyi," shaped like the spur of a chicken; the third is "Wanglong," shaped like an inverted pot; and the fourth is "Muxing," shaped like a jade measure. These forms are either clearly visible or subtly appear as a surface, with faint traces and small water boundaries defining their shape. This shows that the form of the ball eaves is not limited to a single type, hence this is appended here.

（以下口篇，舊在三卷之末，因其亦論開面列於乳突窩鉗之次）

The following several texts were originally placed at the end of the third volume, as they also discuss the topic of opening the face, so they have been moved after "The Lactiferous Sinus Clamp Face." The original manuscript has a missing character in the section indicating the number of texts, which is recorded as is without supplementation.

土乃山之的〈肉〉，石乃山之骨，觀人骨中有氣，則石中有氣可知，故氣一亦宜開面石八字，層層分開，有矬有平，穴情真的，或石隙土穴，或兩旁硬石，中間嫩石可鋤（嫩石不但可鋤，更須入水即化，無細砂閒襟者，謂之結土結者實也），或面層是石下有嫩土（即天蓋穴），或圓唇是石，而不欹斜者，其福力惟視開面之大小多寡，地步之廣狹為轉移，不因石而有煞，或反得石而清貴，或得石曜而兼兵權者有之。

Earth is the flesh of a mountain, and stone is the bone of a mountain. Looking at a person's bones and seeing that they contain qi, one can know that stones also contain qi. Therefore, a stone mountain should also have a face. The stones should be split in an eight-character shape, layer by layer, with some low and some flat, so that the site of the qi becomes clear. Some have soil caves hidden in the stone cracks; some have hard stones on both sides and soft stone in the middle that can be dug (soft stone not only needs to be diggable, but also dissolves in water and has no fine sand impurities; this is called "jietu," where "jie" means compact. Some have stone on the surface and soft soil underneath (which is called "tian gai xue," or "covered by heaven"). Some have a round lip made of stone without being crooked. The fortune of such land is determined only by the size and quantity of the face and the width of the land area, and it will not be affected by the presence of stone bringing bad luck. In fact, some are even more refined and noble because of the stone, and some gain military power because of the stone lights. This is all possible.

惟穴後無石八字而石紋直生斂入，無矬無平，脈無動氣，或飽硬巉巖，不開金面（無分金之面），不但穴中有直生尖射之石為煞，即石中土穴亦有煞，而不可插也。

Only those graves where the stone behind the mound is absent, the stone patterns are straight and upright, and they converge inward without any depression or flatness, and where there is no movement on the ridge, or where the stone is swollen and stiff, or where there are strange and rugged stones that cannot form a golden face (i.e., no golden face), are considered dangerous. In such cases, not only does the sharp and projecting stone in the grave constitute a煞, but even the soil pit within the stone also carries a煞, and burial is absolutely not allowed.

葬書云：地有吉氣，土隨而起，是驗真氣於土也。又云：山勢原骨，是驗真氣於石也。蓋山體屬金，金氣旺盛則生石，其因氣而行，截氣而止，形跡較土更顯，力量較土倍重。

The Book of Burial says, "When the land has auspicious energy, the soil rises accordingly," which is verifying true energy through the soil. It also says, "The mountain's form originates from its bones," which is verifying true energy through stone. Since the mountain body belongs to metal, strong metal energy produces stone. Stone follows the energy and moves with it; when the energy is blocked, it stops. Its form is more distinct than soil, and its strength is double that of soil.

石之行也，頭向前者為奔勢，腳向前者為降勢，兩邊丿丶壁立分開，是大分勢，微微露起如八字，是小分勢，石脈一線委蛇曲折，出於大分小分之中，或大小相間，高低起伏，或如梯級，或如褥裀，或如波浪而來者，皆氣之行也，兩邊平坦，中間微高，如束咽者，是氣之入首也。

When a stone is moving, if its head is facing forward, it is called a rushing form; if its feet are facing forward, it is called a descending form. If the two sides stand like a撇 and捺, splitting apart, it is called a large division form; if only slightly exposed like a character 'eight' (八字), it is called a small division form. The stone's veins run like a line, winding and twisting, emerging from between the large and small divisions. Sometimes they alternate between large and small, sometimes rise and fall, sometimes resemble steps, sometimes like a spread-out cushion, sometimes like waves coming in — all of these are signs of the qi moving. When both sides become flat and the middle is slightly elevated, like the throat being tightly bound, that is when the qi reaches its final point.

然石勢雄急，非頓立開面，勢不能止，其止也如壁之立，為正開面，挺立而頭俯為垂頭開面，有石毬開面，而簷是土者，有土毬突起，而簷是石者，或開面之下，更有石脈鋪出，分解開鉗，中含真土，或落下不出石脈，有真土隆起，均宜認脈索氣而插，切忌開煞。

However, if the stone formation is strong and urgent, it cannot suddenly stop and open its face; otherwise, its momentum will not be able to stop. The way it stops is: if it stands straight like a wall, it is called a proper opening face; if it stands upright but with the head lowered, it is called a hanging head opening face. Some have a stone ball-shaped opening face with the eaves made of soil, while others have a soil ball-shaped protrusion with the eaves made of stone. Some have stone veins spreading out below the opening face, splitting into a钳 shape, with true soil in the middle; others, after falling, do not have stone veins extending out, but instead have true soil rising up. All these should be recognized by identifying the veins and following the qi before burial, and one must avoid excavating into the煞.

但頓立之面，高者數丈，低者四五尺，兩旁之石，亦必開面向我者為真，如開面而破碎欹斜，或一邊斂入，或一邊向外，或一直生下，無論大小高低皆假，其有兩邊開面，一面向正龍，一面自去結穴者，總是護砂。又有滿山之石，皆向一邊開面者，是他山之朝應，有似開面而巖穴空闊者，是縮氣之山腳，或以壁立而零星間土，與駝出而肥滿者，是山之後背，此皆開面之假也。

The face that suddenly stands upright can be several zhang high or as low as four or five chi; the stones on both sides must also open their faces toward me to be genuine. If they open their faces but are broken or crooked, or if one side is inwardly contracted while the other is outward, or if they extend straight down, then regardless of their size or height, they are false. If both sides open their faces, one facing the main dragon and the other forming the hill's resting place, then it is merely protective sand. If all the stones on a mountain face the same direction, they are serving as the response to another mountain. If it seems to open its face but has an empty cave, it is a mountain with a constricted energy. If the rock face is sheer with scattered soil or if it is rounded and full, it is the back of the mountain—these are all false faces.

若老山之石，滑而渾大，嫩山之石，闊而多紋，在山背其紋直，在山肋其紋斜，在山頂其銘銳，在開面其紋橫，石鉗生於窩鉗，石井開生於乳突，選砂形如丿丶，顧穴勢必彎環，故捍門、華表、北辰、羅星諸體，半是石山，更有開橫於溪河，為鐵門金鎖，其內定有天地，蓋旺氣自祖山發足，融結真穴，於大龍將盡未盡之間，氣復有餘，包羅在外，近則見於下砂，遠則見於水石，然石山結穴雖憑石之開面，仍以得土為真，而石紋裹轉，與石山內顧，皆不可不察也。

As for the stones of old mountains, they are smooth and large; those of young mountains are broad and have many patterns. The stone patterns on the mountain back are straight, on the mountain ribs are slanting, on the mountain peak are sharp, and at the opening are horizontal. Stone claws grow on the窝穴 and钳穴, and stone wells grow on the乳穴 and突穴; the shape of the曜砂 resembles a撇 and捺, and when it looks back at the field of the穴, the momentum must be winding. Therefore, forms such as 捍门, 华表, 北辰, and 罗星 are partly made of stone mountains; there are also ones that lie horizontally across rivers and streams, called 铁门 and 金锁, which inside must have another realm. Because the prosperous momentum originates from the ancestral mountain and is fully developed, when the great dragon is nearly exhausted, it forms a true穴 by merging, and the momentum still has some left, which is included externally: nearby it is shown as the lower sand, and far away it is shown as stones in the water. However, although the formation of the穴 by stone mountains depends on the opening of the stone surface to judge, it still must be able to obtain true soil to be genuine; and whether the stone patterns are wrapped and turned back, or whether the stone mountain looks inward, these cannot be overlooked.

峻山有坐、臥、立、三體，星辰不開面，無動氣者皆凶。開面而有動氣者俱吉。非坦緩便吉，陡峻即凶也。賴太棄掛鐘形，鑿壁而葬，楊均松掛壁燈貼壁而插，此皆先哲之垂範。今峻山高穴，發福者處處有之，只要星辰開面，大八字有菱角，脈路有隱分之矬平，或數次，或十餘次，或略有顯分，仍有隱隱矬平在其中者更妙。

Steep and rugged mountains can have three forms: sitting, lying, and standing. Any star peaks that do not open their faces or lack dynamic energy are ominous; those that do open their faces and have dynamic energy are auspicious. It is not necessarily true that gentle and flat terrain is always favorable or that steep and rugged terrain is always ominous. During the Song dynasty, Lai Buyi encountered a hill shape resembling a hanging bell and decided to dig into the mountain wall for burial; Yang Yunsong encountered a hill shape resembling a hanging lamp and chose to place the grave along the mountain wall — these are examples left by previous masters. Nowadays, there are many auspicious graves on steep mountains, as long as the star peaks open their faces, the large eight characters have sharp edges, and there are low, gentle sections along the ridge lines, either several times or dozens of times. If they also slightly show differentiation but still contain hidden, gentle sections, that is even better.

分處是開陽獻面，平處是束陰吐脈，矬下有微微之脈，即是氣之呼而沉，平盡有微微之起即是氣之吸而浮，有此陰陽變化，呼吸浮沉之動氣，任千般怪穴，皆可插葬，況端正開面之峻山乎。但峻山之穴，無微窩則氣不蓄，無近楚則氣不收，二者均不可少。

The areas that are separated are called Kaiyang Xian Mian, and the gentle parts are called Shuyin Tumo; beneath the low and depressed areas, there is a slight depression, which represents the Qi exhaling and sinking down; at the end of the gentle areas, there is a slight elevation, which represents the Qi inhaling and rising up. With such yin and yang changes and the rising and sinking movements of Qi, even if there are hundreds of strangesite, they can all be suitable for burial, let alone a steep mountain that is properly opened up. However, for asite on a steep mountain, there must be a small hollow to hold the Qi, and a nearby case mountain to gather the Qi; both are essential and cannot be missing.

經曰：“氣以龍會，而獨山不可葬也”。此惟為山谷之單山，獨聳壙野間之閒散孤山，不開面而無動氣者言之。

The "Zang Jing" says: "Qi gathers through the dragon veins, but a single mountain cannot be used for burial." This statement refers specifically to isolated mountains in valleys or solitary hills rising alone in the open fields, and it applies particularly to those that do not open up or exhibit dynamic energy.

若真龍行於平地，忽然突起一山，開面而有動氣者，即無陰砂纏護必有裙欄兜收（即唇氈兜起）。或以水繞當山纏，或以遠山為城郭。不但開腳星辰，有龍虎護衛者可插。即正體星辰，無龍虎護衛，但得毬簷蟬翼，或虯髯砂蔽棺官（虯髯貼穴兩邊之護砂），亦可埋葬，福力視後龍之輕重，得水之多寡而推，不因山獨而減也。

If a true dragon moves across flat land and suddenly a mountain rises, with both an open face and dynamic energy, then even without the protection of yin sands, it must certainly have a skirt-like enclosure (meaning the lip mat rises upward to enclose), or use water to take the place of mountain protection, or use distant mountains as city walls. Such a mountain, not only allows burial if the foot stars and peak mountains have dragon and tiger guards, but even if the main peak lacks dragon and tiger guards, as long as there are ball eaves, cicada wings, or qiu ran sands shielding the coffin (qiu ran sands are protective sands closely adjacent to the burial site on both sides), burial is still possible. Its fortune depends on the weight of the rear dragon and the amount of water it receives, and will not be reduced simply because the mountain is isolated.

高山穴，如金斗形之樑上穴，插劍形之配上穴，照天臘燭之炎上穴，仙人大座形之囪門膝頭穴是也，其龍虎纏護，水口近案，不如低穴之可以外借。

Burial sites on high mountains, such as the "Liang Shang Xue" (beam top site) shaped like a golden basin, the "Pian Shang Xue" (paired top site) shaped like a spear, the "Yan Shang Xue" (fiery ascent site) shaped like a candle, and the "Xian Ren Da Zuo" (great seat of a sage) shaped like a human figure with the "Xin Men Xue" (fontanelle site) and "Xie Tou Xue" (knee head site), etc. The dragon and tiger formations surrounding these sites and the nearby water mouths are not like those of low-lying sites, which can borrow external mountains and waters.

俱要本身自具真面向裡，下雖高峻到穴，如登平地拜壇，兜衿之外，猶有餘地平鋪，不待填砌者方可，或無生成之平，或雖有平而龍虎纏護，水曰近案，非本身所生，或雖本生身成，而無真面顧內，或雖真面顧內，而本身不開面，無動氣者俱假。

They must all naturally have a true face facing inward; although the mountain below may be steep and rugged, once reaching the site, it should be as flat as a ceremonial platform on level ground, with extra flat space surrounding it, without the need for artificial filling. This is the proper condition. If there is no naturally formed flat land; or although there is flat land, the dragon and tiger hills enclose it, the water mouth and near-case features are not naturally formed; or although the flat land is naturally formed, it does not have a true face facing inward; or although there is a true face facing inward, but the land does not open up properly and lacks dynamic energy—these are all false.

即地本身有開面動氣，而後龍不脫卸無纏護者，僧道之地。雖有脫卸纏護，而無臺屏帳峽疊出者，丁財之地。雖有臺屏帳峽，而一出龍虎之外，只有本山獨高，餘山皆低者，仙佛之地。惟臺屏帳峽俱備，侍從纏護齊高，方為富貴之地。

Even if the land itself has an open face and movement of energy, but the main ridge has not detached and there is no surrounding protection, it is only land that produces monks and Taoists; although there is detachment and surrounding protection, but there are no terraces, screens,帐, or gorges appearing layer by layer, it is only land that brings prosperity in people and wealth; although there are terraces, screens,帐, and gorges, but once outside the dragon and tiger mountains, only the main mountain stands alone high while the other mountains are low and subdued, it is land that produces immortals and Buddhas. Only when terraces, screens,帐, and gorges are all complete, and the attendant mountains and protections are also high, is it the land of wealth and honor.

其力量大小，亦在龍格輕重地步廣狹推之。但高穴收山不收水，取天清之氣居多，峰巒不秀不成，大抵貴多而富少，名高而望重。

As for the magnitude of power, it should also be inferred from the weight of the dragon and the width of the terrain. However, in high places, the site gathers mountains rather than water, mostly taking the clear and bright qi from the sky. Therefore, if the peaks are not clear and elegant, they cannot form a good site. Generally, it is more valuable to have many peaks rather than few, and it is more esteemed to have a high reputation rather than wealth.

或曰：有一節開面，便可言地乎？曰：必分龍入首入穴，俱開面者方真。若分龍開面，而行度山頂，及入首入穴處，半山與毬簷俱不開面者假。惟到頭穴山出脈之化生腦，遞脈之突泡，臨穴之毬簷，俱開分金之面，有矬平呼吸浮沉之動脈者，必能結地，大小久暫，當看後龍。

Someone asked: If there is just one section that opens up, can it be considered a good site? The answer is: It must have the dragon, the entrance, and the burial site all opening up, only then can it be truly good. If only the dragon section opens up, but the mountain peak along the way, the entrance, and the burial site are not opening up, and neither are the half-mountain and the ball eaves, then it is false. Only when the mountain peak of the end burial site produces a branch pulse, the protruding bubble of the following pulse, and the ball eaves at the burial site all open up with the correct golden face, and there are also gentle and low-lying pulses with rising and falling breaths, can it certainly form a good site. As for the size of the site and the length of its prosperity, that depends on the back dragon.

或曰：山體開面者，有不開面者，混於中，奈何？曰：不開面為泛頂，惟分龍入首入穴處忌之。見於行度處，當視其多寡，泛頂少而開面多者，定是真龍，泛頂多而開面少者，得分龍入首入穴開面，猶不失為小地。分龍入首入穴，俱不開面，才是砂體。

Someone asked: In a mountain range, where some parts are open and others are not, what should be done? The answer was: Those that are not open are called 'pan ding', and they should be avoided only at the three places of dividing the dragon, entering the main line, and entering the site. If they appear along the way, one should look at their quantity: if there are few pan dings and many open parts, it must be a true dragon; if there are many pan dings and few open parts, as long as the three places of dividing the dragon, entering the main line, and entering the site are open, it can still be considered a small site. As for cases where none of the three places are open, that is truly a sandy body.

經云：“只要源頭來得好，起家須是好公婆”。故論祖宗者，必以出身之太祖始，天幹龍，太祖在數千里之遠，特起名山跨州連郡，高大插天，萬派之山，皆祖於此，所謂權星是也（權星，大抵多是土金之體，蓋惟土金方能綿直，若水木火星體，流動卓立，而分形多作近祖）。

The classics say: "As long as the source is good, prosperity begins with a good mother-in-law." Therefore, when discussing ancestors, we must start with the ancestral mountain of the original dragon pulse. The heavenly stem dragon's original ancestor is far away, thousands of miles distant, and deliberately rises a famous mountain that spans states and prefectures, towering into the sky, with thousands of branches of mountains all taking it as their ancestor. This is called the "authority star" (the authority star is mostly of the form of the earth star or the metal star, because only earth and metal can maintain straight and enduring lines; as for the water, wood, and fire stars, their forms are flowing and upright, and they are mostly only suitable to be near ancestors).

凡一省一郡，各有權星，仙佛王侯卿相之地，必本於此。小幹龍太祖在數百里之遠，亦必特達高壓眾山，或成龍樓寶鸞、瓊閣諸形。所謂尊星是也。正幹正結之地，必本於此。枝龍太祖，即大幹龍之分枝，亦有遠至數百里數十里者，貴分臺屏帳蓋。其次大面星辰，再次小面星體。所謂雄星是也。

Each province and each commandery has its own governing star. The land that produces sages, buddhas, kings, dukes, and ministers must originate from this star. The main ancestor of the small dry dragon is hundreds of miles away, and it must certainly stand out among the mountains, dominating them, or form shapes like dragon palaces, precious phoenixes, and jade pavilions. This is called the "honored star." The main dry dragon and its proper convergence must originate from this star. The main ancestor of the branch dragon is the branch of the main dry dragon, and it may be as far as hundreds or tens of miles away. The most valuable is one that can form platforms, screens, tents, and canopies. Next is a large face-shaped star peak, and then a small face-shaped star body. This is called the "valiant star."

太祖雖遠近不同，均須開極大之勢。大八字、大護帶亦多行度處，辭樓不作降勢，或但有牽連之形，兩邊護從岡阜少者，為旁龍賤格（此在太祖分龍處辨其優劣）。

The Taizu mountain range, although varying in distance, must display an extremely grand and expansive appearance. Large eight-character formations and large protective ridges should also be numerous along its course. If after the term "Ci Lou" (a term indicating a specific geographical feature), the mountain does not show a descending trend, or if its shape is only fragmented and disconnected, and the surrounding protective hills are sparse, then it indicates a low-ranking dragon formation (this is how the quality of the Taizu mountain range is assessed at the point where the main dragon branch divides).

繆仲淳曰：“山分八面，出各有枝，勢之所向，其結必多”。又曰：“眾皆趨蹌，我獨張揚”。皆辨貴賤正旁之捷訣。蓋出身處關係最緊，前途雖遠，莫不預定於斯。管氏曰：“遠奪天地蹤跡，已形於此”，出脈正指此也（此篇因太祖而兼及分龍）。

Miao Zhongchun said: "Mountains have eight sides, each branch extending outward, and where the momentum leads, there will be many convergences." He also said: "All others are submissive and following, but I alone is proud and spreading out." —— All the mountains are in a posture of submission and following, while I alone is lofty and spreading out. These are quick methods to distinguish between noble and humble, main and secondary. Because the origin is the most important, although the future is far away, everything is already determined here. Guan said, "Far away from taking the traces of heaven and earth, the form is already here," referring exactly to the issue of the outflowing ridge. (This passage discusses the ancestor's mountain and consequently touches upon the division of the dragon.)

分龍即出身處（分龍者，太祖山之出脈，前去龍身自此分出也），楊公謂之源派，定祖宗，窮本源，察長短，辨真假，審力量，莫不於分龍處觀之（分龍與分枝不同，分枝者，從大小幹分出也）。

Fenlong refers to the origin of the dragon pulse (so-called fenlong is the outflow from the Taizu mountain, and the preceding dragon body branches out from here). Yang Yunsong called it "yuanpai." Determining the ancestors, tracing the origin, examining the length of the dragon, distinguishing true from false, and assessing its strength—all these are observed at the fenlong location (fenlong is different from fen branch: fen branch branches out from the main trunk or minor trunk).

未分龍以前，雖有高峰大嶽，乃眾山之祖，本山太祖，必以分龍處為是，故以之定祖宗。未分龍以前，雖有千溪萬壑，乃眾水之流，本山水源，必以出身處旁分兩水，夾送龍身，漸以成大會於局內，與外明堂者為是，故以之窮水源。

Before the dragon is divided, although there are high mountains and great peaks, these are merely the common ancestors of all the mountains; the true ancestor of the main mountain must be determined by the place where the dragon is divided. Therefore, the division of the dragon is essential to determine the ancestor. Before the dragon is divided, although there are thousands of streams and valleys, these are merely the common sources of all the waters; the true source of the mountain's water must be determined by the two streams that branch off from the sides at the origin. These two streams enclose the dragon's body, accompanying it along the way, gradually forming a large river, which converges within and outside the bright hall. Therefore, the division of the dragon is essential to trace the source of the water.

未分龍之前，雖有千里之龍，乃眾山所共，無與本山之短長，必以分龍處來歷千里，便知有千里之龍，故以之察長短。未分龍之前雖有至貴之龍，無關本山之真假，必以分龍處開面出脈者，為真龍。否則是假，故以之辨真假。

Before the division of the dragon, although there may be dragons extending for thousands of miles, they are shared by all mountains and have nothing to do with the length of the particular mountain; one must calculate from the point of division to determine the origin of the dragon, thus knowing whether it is a thousand-mile dragon. Therefore, the division of the dragon is essential for determining its length. Before the division of the dragon, although there may be extremely noble dragons, they have nothing to do with the authenticity of the mountain; one must look at whether the division point opens up a face and produces a vein. Only those that open up a face and produce a vein are true dragons, otherwise they are false. Therefore, the division of the dragon is essential for distinguishing authenticity.

未分龍以前，有至美之龍，如祖父富貴，可以福庇子孫，然必分龍處星辰開面，肖其祖父，方承其蔭。若開面不美，祖宗雖美，意必他屬，縱有結作，小地而已。又如未分龍以前，有至粗之龍，如祖宗貧賤，不免貽累後裔。若分龍開面星辰，仍顯祖宗之粗蠢者，方可限之。如變粗出嫩，前去定結美地，故以之審力量。

Before the dragon is divided, if there is an extremely beautiful dragon, it is like the grandfather being wealthy and prosperous, able to benefit the descendants. However, the star peak at the division point must also present a good face, resembling its grandfather, in order to be worthy of this blessing. If the face is not beautiful, even though the ancestors are excellent, that fortune is likely to belong to another place. Even if there is a formation, it would only be a small site. Conversely, if before the division there is an extremely coarse dragon, it is like the ancestors being poor and humble, inevitably causing hardship for the descendants. But if the star peak at the division point still shows the same coarse and clumsy appearance as the ancestors, then it can be limited by the ancestors. If it changes from coarse to delicate, it will certainly form a beautiful site. Therefore, we must rely on the division of the dragon to assess the strength.

是以分龍處要開好面之大星辰，子微曰：“分龍要起大星辰，其位最尊，不起星辰氣不生，要蟬翼護帶”。董德彰云：“出身處有蟬翼護帶，前去必結大地，要線脈行鵝頂，而不顧人”。蔡氏曰：出身處線脈鵝頂，方見來歷之真（線脈者，出脈細軟，鵝頂者，山頭如鵝頂之突出，線脈於頂下胸腹間也），要翔舞自如。

Therefore, the place where the dragon divides must have a large star hill that opens well. Ziwei said: "When the dragon divides, it should rise with a great celestial star; its position is the highest; if it does not rise with a star, the qi will not be generated." It must also have a cicada-wing protective belt. Dong Dezhang said: "If the origin place has a cicada-wing protective belt, then ahead it will surely form a large territory." It must also have a line of qi running beneath the goose's head, and it should not take care of others. Cai said: "If the origin place has a line of qi and a goose's head, then it will show the true origin (the so-called line of qi refers to a fine and soft outflow; the so-called goose's head refers to a mountain head that protrudes like the top of a goose, and the line of qi runs between the top and the chest and abdomen)." It must also have a majestic and soaring momentum, free and unrestrained.

楊氏曰：“真龍屈典不朝人，挺然直出勢最尊”，要有屏帳。卜氏曰：“出身處列帳，要蜂巒成座”。子微曰：“龍無星曜低低去，此是賤龍出身處”。要盤旋曲折。又曰：“龍行身直不迴翔，此是死龍多不祥”。故龍之貴賤生死，只在分龍出身處定之，出身美而到頭不美，必有閃結，到頭乃其偽氣。出身不美而到頭美者，必是小結，不悠久也。

Yang said: "A true dragon bends and twists without facing people, and stands straight out with the most noble posture." It also needs to have screens and enclosures. Bu Ying Tian said: The place where the dragon originates should be arranged with screens, and the peaks should gather into one mass. Zi Wei said: "If a dragon lacks stars and goes low, it is a humble dragon's origin." It also needs to twist and turn. He also said: "If a dragon moves straight without turning, it is a dead dragon, which brings much misfortune." Therefore, the dignity, life or death of a dragon is determined at the place where it originates. If the origin is good but the end is not, there must be another hidden connection, and the end is merely a false energy. If the origin is not good but the end is good, it must be a small connection, and will not last long.

山龍中出偏出，凡開帳落脈高大星辰，皆富並論，惟太祖出身處為最重，此面中出者，前途所出皆中，即行度處，偶有偏閃，其大勢自然不離於中，力量自重。此面偏出者，前途所出皆偏，即行度處，間有中出，其大勢自然不離於偏，力量亦輕。

The middle emergence and the lateral emergence of the mountain dragon, as well as all high and prominent star peaks that branch out, should all be discussed together. Among them, the origin of the Ta Zu is most important. If this face emerges in the middle, then all the peaks that come out in front will also be in the middle; even if there is occasional deviation during the course, the overall trend will naturally remain centered, and the power will naturally be strong. If this face emerges laterally, then all the peaks that come out in front will also be biased; even if there is occasional central emergence during the course, the overall trend will naturally remain biased, and the power will be weaker.

其所以偏出者，氣稟之有厚薄也。稟氣厚者，正而不偏，或先正而後偏，其力輕重可知。稟氣薄者，偏而不正，即間有正出，或偏重而正輕，或偏真而正偽，其間不可不辨，今人薄偏喜正，大都不顧其偽重輕，曷不以中出偏出之間，視其開面之有無，衡其優劣。

The reason for deviation is due to the varying thickness of the qi received. Those with thick qi are upright and not deviated, or may first be upright and then deviate; the weight and strength can be inferred from this. Those with thin qi are deviated and not upright, and even if occasionally upright, it is often the deviated one that is heavier and the upright one lighter, or the deviated is genuine while the upright is false—this requires careful distinction. Nowadays people look down upon deviation and favor the upright, often ignoring the true and false and the weight and lightness. Why not, between upright and deviated, examine whether there is a clear face, to judge their superiority and inferiority?

應星者，太祖前之再起星辰，以證應其所受之真假貴賤也。蓋太祖尚是分派眾共之龍，惟應星是穴山獨受，無應星，太祖雖美，其注意不在此，有應星不開面亦假，粗而不文秀者，不貴。高大與太祖並峙，尊卑失序，須略小乃穎異。合尖方圓三吉之體，開面端莊，方足證其所受之真貴。

The "responding star" refers to a secondary hill that rises in front of the Tai Zu mountain, used to verify the authenticity and status of the dragon line. Since the Tai Zu mountain is shared among many branches, only the responding star is uniquely borne by the main hill. Without a responding star, even if the Tai Zu mountain is beautiful, the destiny and fortune will not settle here. If the responding star exists but does not open its face, it is also false. If the responding star is coarse and not refined, it does not indicate high status. If the responding star is as tall and prominent as the Tai Zu mountain, the hierarchy is disrupted, and it must be slightly smaller than the Tai Zu mountain to appear outstanding. It should take one of the three auspicious shapes: sharp, square, or round, with a dignified and open face, to prove that the dragon line has truly received noble fortune.

楊公曰：“看他辭樓並下殿，出帳聳起成何形，應星生處別生名，此是分枝劈脈證”（樓殿喻太祖山高大，辭樓與玉者，應星也）。吳氏曰：“尋地先須認祖宗，更於離祖察形蹤，辭樓下殿峰巒秀，須識前途異氣鍾”，皆指應星言也（二詩前一首言應星辭樓下殿合尖方圓吉體者，可證龍身之貴，後一首言應星特起特降峰巒秀美者，可證前途結地之大）。

Yang Yunsong said: "Observe when the mountain leaves the hall and descends from the hall, then rises up to form what shape? The star that responds should be identified by its unique form, this is the evidence of the branch and the split pulse." (Using "hall" and "hall" to metaphorize the high and grand Ta Zu mountain; after leaving the hall and descending from the hall, the one that rises up is the responding star.) Wu said: "To search for land, one must first recognize the ancestors, and further examine the form of the mountains after leaving the ancestors; when the mountain leaves the hall and descends from the hall, the peaks are elegant, one must recognize the gathering of special qi ahead." — Both are talking about the responding star (these two poems, the first one says that the responding star leaves the hall and descends from the hall, and conforms to the auspicious shape of sharp, round, etc., which can confirm the dignity of the dragon body; the second one says that the responding star rises specially and descends specially, with elegant peaks, which can confirm the great land formed ahead).

辭樓者，如臣辭君，客辭主。下殿者，自殿頂而下至二簷三簷，直到階陛也。辭與下者，即特起特降之謂，然必先下而復辭，不特地而降，緩緩牽連而降者，不得謂下殿，必須自山頂下至山麓，方成特降之勢，不特地而起，緩緩牽連而起者不得為辭樓，必須離祖數里，頓起大星辰，雖不可與太祖相併，亦須成座尊嚴，作置地步，堪為次祖。

The term "ci lou" refers to a sudden rise, like a minister bidding farewell to the sovereign or a guest leaving his host. The term "xia dian" means descending from the roof, passing through the second and third eaves, and finally reaching the steps. "Ci" and "xia" describe sudden elevation and sudden descent. However, one must first descend and then bid farewell; if the descent is not intentional but merely a gradual connection, it cannot be called "xia dian"—only a descent from the peak all the way to the base can be considered a special descent. Similarly, a sudden rise is not intentional but merely a gradual connection, and cannot be called "ci lou"—it must suddenly rise into a prominent peak several miles away from the ancestral mountain. Although it cannot match the great ancestor, it must stand independently, with a dignified appearance, and spread out a wide area, sufficient to serve as a secondary ancestor.

如此龍方有勢，前去必成大地，行度之間，亦須特降特起，有一二座峰巒聳撥者，方是貴龍樓殿，惟幹龍有之，枝龍即無，然自陟降之勢，亦宜如是，若牽連而斷不成斷，起不成起，起即不起，斷不即斷，所結必小。

This kind of dragon has great momentum and will certainly form substantial land. During its journey, there must also be special rises and falls, with one or two peaks towering and upright, which is considered a noble dragon. The layout of palaces and halls is only found in the main dragon, not in the branch dragons; however, the momentum of the branch dragons in rising and falling should also imply such characteristics. If it is merely connected without a clear break, neither can it be truly broken nor truly rise, then the land formed will certainly be small.

經云：“祖宗積累有根，其子孫終須與人別”。所謂積累者，非徒一太祖一少祖也，少祖以上，其間低小星辰，可以無論。凡有高大出眾星體，不論多寡，均為遠祖遠宗，以歷代積累根基甚厚,故子孫發達亦長。祖宗節數多者，力大而久，節數少者，福微而短。幹龍長而祖宗多，枝龍短而祖宗少。分掛枝龍，無特起之少祖，況遠宗乎。

The classics say: "Ancestral accumulation has a root, and their descendants will eventually differ from others." By accumulation, they do not mean only one Ta Zu or one Xiao Zu. Above the Xiao Zu, the smaller and lower star peaks in between may be disregarded. Any high and prominent star bodies, regardless of how many, are considered far ancestors and distant ancestors. Because the foundation of accumulation over generations is deep, the prosperity of descendants will also be long-lasting. The more ancestral generations there are, the greater and more enduring their power; the fewer the generations, the thinner and shorter the blessings. If the dry dragon is long, there are many ancestors; if the branch dragon is short, there are few ancestors. As for the branch dragons that hang out, they do not even have a special Xiao Zu, let alone distant ancestors.

凡遠祖遠宗開面地步，與太祖同論，但太祖如開創者，所開最大，開面不美，地步不廣，便非貴龍，開面地步俱無，即是砂體，遠祖遠宗，如守成者，關係少輕，面小星粗，無傷大體，惟近祖近宗，星辰丑惡，開面全無，出脈如急牽線、覆鵝毛者，雖遠宗甚美，亦不能裕發，後行至此節，不免災凶。若聞開面星辰，勝於太祖太宗，行至於此節，必致富貴。故遠祖遠宗，雖關休咎，而近祖近宗，更繫禍福也。

All the openings and landforms of distant ancestors and remote lineages are judged by the same standards as the progenitor. However, the progenitor is like the one who starts a great enterprise, and the pattern he creates is the largest. If the opening is not good and the landform is not broad, it is not a noble dragon; if both the opening and landform are absent, it is merely a sand body. Distant ancestors and remote lineages are like those who maintain the established achievements, and their relationship is slightly less important. A smaller face and coarser stars are not a major concern. Only the near ancestors and close lineages, if the star peaks are ugly, completely lack an opening, and the pulse appears like a tight thread or an inverted feather, then even if the remote lineage is beautiful, it cannot bring prosperity. When it comes to this section in the descendants, disaster is inevitable. Conversely, if the near ancestors and close lineages have star peaks that are better than those of the progenitor and the previous generations, then when it reaches this section, prosperity and wealth are certain. Therefore, although the distant ancestors and remote lineages are related to fortune and misfortune, the near ancestors and close lineages are even more directly connected to calamity and blessing.

將入局數節，特起大星辰為少祖，廖氏謂之主星（高壓眾山者，堪為方之主），比祖遠宗關係猶緊。入式歌云：“若是山家結穴龍，定起主星峰，主星大小合龍格，造化便可測”。言結穴之龍，得特起少祖作主星，合龍格也。

The few sections about to enter the terrain are specially raised large star peaks, known as the lesser ancestor. Liao Yu called it the "main star" (because it dominates all the mountains, being worthy to be the master of a region). It is more important than the distant ancestors and remote relatives. The "Song of Entry" says: "If a dragon forms a nest in the mountain area, it must rise with a main star peak; the size of the main star should match the dragon's form, and the transformation and destiny can be measured." This means that a dragon capable of forming a nest must have a specially rising lesser ancestor as the main star, and the form of the main star should correspond to the dragon's form.

上格應大富貴，中格次之，下格又次之，賤格小康，凶格應凶禍。臺屏帳蓋成座大星，纏護疊疊，上格也。開面尊嚴，星成大座，纏護不缺，中格也。開面端莊，星成小座，龍不孤單，下格也，牽牽連連，前後相等，無特起特斷之星辰，賤格也。雖有特起星辰，粗蠢醜惡，凶格也。星辰高聳而不秀麗，不開好面，亦凶格也。

The top grade indicates great wealth and high status, the middle grade is slightly less, the lower grade is even less, the humble grade can only achieve moderate prosperity, and the evil grade brings misfortune. When the platform, screen, canopy, and cover form a grand star peak, with layers of protection, this is the top grade; when the face is open and dignified, and the star peak forms a large structure with complete protection, this is the middle grade; when the face is open and upright, and the star peak forms a small structure, but the dragon is not alone, this is the lower grade; when it is all connected and the front and back are of similar height without a distinct and clear star peak, this is the humble grade; although there is a distinct star peak, if it is coarse and ugly, this is the evil grade; even if the star peak is high but not refined and cannot form a good face, it is also an evil grade.

不入格之少祖，可以無論，成格之少祖，在穴後二三節間，其力重大，若離祖太遠，則無力，結作尋常，得穴後一二節間，再上起開面好星辰，方能融結大地，入式歌云：“二三節後合星辰，福力實非輕，節數遠時福力少，再起主星妙”，語云：“穴坐主星，高尚出貴”，即此意也。

If a young ancestor does not fit the pattern, it can be disregarded. If a qualified young ancestor is within two or three sections behind the mound, its power is strongest; if it is too far away from the mound, its power is weak and the result is ordinary. It is necessary for there to be another prominent star peak rising above the mound, within one or two sections behind, with a broad and open face, in order to merge and form a great terrain. The "Entry Style Song" says: "When the young ancestor is two or three sections behind and matches the stars, its blessings are truly great; when the number of sections is far, the blessings are few, but if another main star rises, it is excellent." The common saying "the mound sits on the main star, leading to high status and wealth" refers to this meaning.

（上篇耑論少祖貴賤，此篇統論龍身以定優劣）

The previous section specifically discussed the dignity and humility of the lesser ancestor, while this section provides a general discussion of the entire dragon body, used to determine its quality and superiority.

今人見元武后一節之頂，以父母名之，二節之頂以少祖名之，後龍許多節數，俱以遠祖遠宗名之，並不論分龍長短，星辰吉凶，漫謂之祖宗，無怪大小不明，禍福莫辨也，必須察分龍之長短，方可定祖宗之多寡，觀星辰之吉凶，乃可推後代之應驗。

Nowadays people see the mountain peak behind the Black Tortoise and call it parents; the next mountain peak they call it the young ancestor; all the following dragon mountains are generally called distant ancestors and remote ancestors. They do not consider the length of the dragon mountains, nor do they pay attention to the auspicious or inauspicious nature of the star peaks, just casually calling them ancestors. Naturally, they cannot distinguish the size of the land and cannot discern fortune and misfortune. One must first examine the length of the dragon mountains to determine the number of ancestors; observe the auspicious or inauspicious nature of the star peaks to predict the fulfillment of future generations.

如龍身短者，分大龍一二節，即入穴，分龍便作太祖，入首便為元武，而無少祖遠宗。蓋未分龍之前，雖有許多節數，眾龍共之，本山只分其壯氣，不得認為已之特起，故曰：“掛祖分受，發福不久”。

For example, if a dragon's body is short and it branches off a couple of sections from the main dragon to enter a site, then the branching point serves as the toozhu, and the entrance serves as the xuanwu. There is no shaozu or yuanzong. Because before branching, although there were many sections, they were shared by all dragons. The mountain itself only received a little strength from them, and cannot be considered as its own specially rising ancestor. Therefore, it is said, "the ancestor is only temporarily connected, and the prosperity does not last long" — meaning that it only temporarily connects to the ancestral mountain and receives a little energy, so the prosperity will not be long-lasting.

又如龍身長者，雖有許多節數，若不特起高大星辰，但低小牽連，兄弟相若而來，兩邊護從少者，不得跨龍長而祖多也，如此者，雖有開面，不過四五等格。又如雖有特起高大星辰，若不跌斷成勢，對看似成星體，橫看牽長一條，亦不得誇祖宗之高大。若此者面必不大，從必不多，亦不出四五等格。

For example, if a dragon's body is long and has many segments, but there is no specially prominent high peak, and it merely connects low and small, like brothers of similar height, with few attendants on both sides, then it cannot claim to have many ancestral peaks. Such a dragon, even if it has a clear face, can only be of the fourth or fifth rank. Another example is if there is a specially prominent high peak, but it does not break down to form a strong momentum. From the front, it seems to form a star-like shape, but from the side, it appears as just a long line. In such a case, it cannot claim to have high ancestors. This dragon will definitely have a small face and few attendants, and will not exceed the fourth or fifth rank.

又如雖有頓跌星辰，若不能特起特降，開面成座，枝腳橫鋪廣遠，但伯仲相若，形如鋸齒之齊，枝腳短縮而不揚者，亦不得誇星峰之秀，如此者，雖節節開面，不過三四等格。必有成座特達之星，開大面而出低脈，前後間星，主於其間（雪樵子曰：問星有二：星無變化要間斷，有變化要間出，間斷者尋常，星辰亦可。間出者，須如鶴立雞群，一見令人刮目），大小收放，相間而來，送從之山亦起，星峰擁護，方為三等格。中富中貴，翰宛科甲之地。

For example, even if there are sudden and steep mountain peaks, they cannot rise abruptly or descend sharply on their own, forming a distinct mountain. Their branches and feet also cannot spread out widely, but instead remain relatively level in height, appearing neat and orderly like the teeth of a saw. If their branches and feet are short and do not spread out, they cannot be considered as clear and refined mountain peaks. Such a dragon ridge, even if it shows distinct faces at each section, can only be classified as third or fourth grade. It must have a mountain peak that stands out on its own, surpassing others, forming a large face and extending from a low ridge. In front and behind, there should be other mountain peaks that serve as guardians, with intervals between them (as Snow-wood Master said: there are two types of intervening stars. If the mountain peaks do not change, they should be interrupted; if they do change, they should be projected out. Interrupted ones can be ordinary stars; projected ones must stand out like a crane among chickens, immediately attracting attention). The large and small, the tight and loose should alternate, and the surrounding mountains that accompany and protect should also rise as mountain peaks to guard and support. Only then can it be considered third grade, which is suitable for medium wealth and medium nobility, and is the land where scholars and those with imperial examination achievements emerge.

若有開肩展翅，列屏列帳，成座尊嚴，占地步廣闊之大星，主於其間行度處，大者極大，小者極小，收處極收，放處極放，如祖孫父子相間而來，送從之山疊起星峰衛護，有聚口行口坐口之氣象者，方為一三等格。凡聖賢仙佛，后妃王侯將相，大富大貴之地規模大抵如是，故辨地之大小，只在星辰極尊不極尊，地步極廣不極廣，肩臂停勻別之。

If there is a large star peak standing tall and majestic, with its shoulders spread wide and wings extended, forming a grand and dignified structure, occupying a broad area, and with large and small peaks arranged in order, gathering and dispersing to their extremes, like generations of ancestors and fathers and sons coming alternately, and protective mountains rising in layers to guard and accompany it, displaying the appearance of gathering, movement, and settling, then this is considered the first and second class patterns. All lands that produce sages, virtuous people, saints, buddhas, empresses, kings, ministers, generals, and great wealth and honor generally have such a scale. Therefore, to distinguish the size of a land, one should look at whether the star peaks are extremely noble and dignified, whether the area is extremely broad, and whether the shoulders and arms are evenly proportioned, and judge accordingly.

又有近省城之隨龍穴，與出洋之大旺龍，枝枝結果，節節開花，但分得大龍二三節，或只得貼身一掛，護從多而面大者，大富貴。護從少而面小者次之。倘山體小巧細嫩，不能復開大面，而得砂水真曏者多，即與大面等。蓋後面原是一二等龍身，來自數百十里之遠，帳峽多而脫卸淨，一節勝彼百節，故龍不必長，一尺勝彼百尺，故面不嫌小。

There are also dragon points near the provincial capital, and large prosperous dragons emerging from flat plains, which bear fruit branch by branch and bloom section by section. Even if only two or three sections are taken from the main dragon, or merely attached closely to it, as long as there are many protective ridges and a wide area, they will bring great wealth and honor. If there are fewer protective ridges and a smaller area, it is of a lower grade. If the mountain body is small and delicate, it cannot form a large area, but if there are many true converging ridges and waters facing it, it is equivalent to a large area. This is because the original dragon body was of the first or second rank, coming from hundreds of miles away, with many ridges and a clean detachment. Therefore, one section is worth a hundred sections of others — the dragon does not need to be long; one foot is worth a hundred feet of others — the area does not need to be large.

龍以枝幹名者，以木喻也，木自根達於巔曰：幹。旁出曰：枝。幹復分者為小幹，枝復分者為小枝。大枝即枝中幹，小枝即枝中枝，故有大干小幹，大枝小枝之別。

The reason the dragon is named with "branch" and "trunk" is because it is compared to a tree. The part of the tree that runs from the root to the tip is called the "trunk," and the part that grows out from the side is called the "branch." The part that branches off from the trunk is called a small trunk, and the part that branches off from the branch is called a small branch. A large branch is like the trunk among branches, and a small branch is like the branch among branches. Therefore, there are distinctions between large trunk, small trunk, large branch, and small branch.

古人定枝幹法有四：有以水源長短定者，如大江大河，夾送龍身者為幹龍；小溪小澗，夾送者為枝龍，或一邊大水，一邊匝水，或一邊小水，一邊大水，夾送者亦為枝龍。有以雲霧定者，如高峰大嶂，其巔常有雲霧者，為幹龍，低小而無雲霧者，為枝龍。有以星峰有無定者，如渾厚博大，不起星峰者，為幹龍，秀嶺頓跌星峰多者為枝龍。有以峽中人跡多少定者，如幹龍數千里而來，斷處多係省郡通衢，峽中人跡繁多，枝龍數里一斷，斷處為鄉村小徑，人跡稀少是也。

Ancient people determined the main and branch ridges in four ways. The first method was based on the length of the water source: large rivers and lakes that accompany the dragon body are main ridges; small streams and ditches that accompany them are branch ridges; or if there is a large body of water on one side and a small one on the other, or vice versa, it is also considered a branch ridge. The second method was based on clouds and mist: high peaks and great mountains that often have clouds and mist on their summits are main ridges; low, small, and mistless hills are branch ridges. The third method was based on the presence of star peaks: thick and broad ridges that do not rise into star peaks are main ridges; clear and elegant mountain ranges that have many star peaks are branch ridges. The fourth method was based on the number of people in the gorges: main ridges come from thousands of miles away, and where they break, they are usually major roads connecting provinces and prefectures, with many people passing through the gorges; branch ridges break after a few miles, and their breaks are only village paths with few people.

予定枝幹亦有二法：一以峽中所到兩邊大界水定之，大幹龍峽中所到大界水，必數百里而來，小幹龍數十里，小枝則里許而已。又以太祖分龍處細審落脈，正幹必縱橫自如，不顧他人，旁枝必環抱護從，面面相向。枝幹之分，二法亦可盡之矣。

I have two methods to determine the branch and main ridge. The first is to examine the large boundary waters on both sides of the ridge in the narrow pass: the large main ridge will have boundary waters coming from hundreds of miles away; the small main ridge will have boundary waters from dozens of miles; and the small branch will have boundary waters no more than a mile. The second is to closely observe the place where the main ridge branches off from the grand ancestor: the main ridge will necessarily be free and unrestrained, not caring about others; while the branches will necessarily encircle and protect, facing inward on all sides. The distinction between branches and main ridges can be fully explained by these two methods.

然枝幹不可以長短論，有枝長而幹反短者，蓋幹龍每從腰落，而旁龍前奔數十里，以作護衛，若不以地步廣狹，開面多寡大小辨之，何以別其重輕，分其主從乎。但幹龍結穴，有脫嫩而結，亦有不脫嫩而結，其正副嫡支，又混於眾枝之中，似難分別，惟以節節開面，縱橫收放自如，護從環向多者，為正幹龍，分枝掛枝，亦看大小不同，仍以護從多、地步廣者為優。又如分枝正落共一龍身，欲識其輕重，亦以此法定之。

However, the length alone cannot be used to judge the branches and trunks. Sometimes a branch may be long while the trunk is short. This is because the trunk often descends from the waist to form a site, while the surrounding dragons run forward for dozens of miles to serve as guards. If we do not distinguish by the width of the terrain and the size of the opening, how can we differentiate their importance and determine which is the main and which is the subordinate? The trunk that forms a site may form it after shedding its tender parts, or it may form it before shedding them. Its main, secondary, legitimate, and illegitimate branches are mixed among many branches, making it difficult to distinguish. Only those trunks that open up gradually, with freedom in their expansion and contraction, and have many surrounding and supporting branches facing towards them, are considered the main trunk. As for branches and hanging branches, they should also be judged by their size, with those having more surrounding and supporting branches and wider terrain being superior. For example, when a branch and the main fall originate from the same dragon body, to determine their importance, the same method is used.

龍身老嫩，以木喻最肖，蓋高山窮谷之中，萬山於此起祖，眾水於此發源，龍椽者而不結地，如木之根本處無花無果也，迨其行行漸遠，至半洋半谷之間，一邊大水尚行，一邊小水已合，龍身漸嫩，而地亦漸結，如木之分枝處，漸有花果也，其分枝有老嫩不同，輕重不一，只以開面大小，地步廣狹衡之。

The old and young parts of a dragon's body can be best compared to trees. In high mountains and deep valleys, countless mountains originate here and all waters begin here. The dragon energy is coarse and old, and cannot form land, just like the roots of a tree that do not bloom or bear fruit. When it travels further, arriving at a place that is half flat land and half valley, with large waters still flowing and small waters already converging, the dragon's body gradually becomes young, and land can gradually form, just like the branches of a tree gradually producing flowers and fruits. These branches vary in age and weight, and can only be measured by the size of their blossoms and the width of their land formations.

迨行愈行愈遠，至大河大江大湖大海之際，萬水於此同歸，正龍於此大盡，其將盡未盡之間，乃龍最嫩極旺處，結作多而力量大，如木之正幹正枝，花果極盛也。蓋老山起祖開面方始，未始脫卸，水初發源，少有會合，即有分出嫩枝，力量微薄，及行至半腰，開面漸多，脫卸漸淨，有小水可收，漸能結地。

When they have walked further and further until they reach the banks of great rivers, great lakes, and the sea, where all waters converge into one place, the dragon here has completely run out. At the moment when the dragon is about to end but has not yet ended, it is at its most tender and vigorous, producing many and strong formations, just like the main trunk and branches of a tree, where flowers and fruits are most abundant. Originally, when the old mountain begins to form its ancestral ridge, it has just started to show its face, has not yet fully shed its form, and the water has just begun to originate, with very little convergence. Even though it branches out into tender branches, its strength is still very weak. When it reaches the halfway point, the number of openings and faces gradually increases, and the shedding of form becomes gradually complete. There is then some small water that can be collected, and it gradually becomes capable of forming land.

若大龍將盡未盡之間，曆數百十之帳峽，經千百十之開面，脫卸極淨，諸水皆聚，各開好面結地，所謂枝枝結果，節節開花也。但結地處仍以砂水多者為勝，是以山谷之間，必有數十里來龍數十節開面，臺屏帳蓋，纏護多而地步廣者，方結大地。若大龍將盡未盡之處，只有里許，龍身數節開面，或一二節開面，有一二座臺屏蓋帳者，亦成大地，是一節勝彼百節，小面勝彼大面，一股纏山，勝彼數重關鎖，小山砥柱中流，勝彼數重大山，塞居水口也。

As for the great dragon nearing its end, having already passed through hundreds of ridges and thousands of openings, it has become extremely clean and pure. All the water flows converge here, thus forming good openings everywhere and producing good land. This is what is called "each branch bears fruit, each section blooms flowers." However, the best places for forming land are those with more sand and water. Therefore, in the valleys, there must be dozens of miles of coming dragon, dozens of sections of openings, with features such as platforms, screens, ridges, and covers, with abundant winding protection and wide land areas, in order to form large land. Whereas in the area where the great dragon is nearly ending, even just a few miles, with a few sections of openings on the dragon body, or even just one or two sections, and with one or two platforms, screens, covers, it can still form large land. This is why one section is worth a hundred sections of others, a small opening surpasses a large one, a single winding mountain surpasses several locks, and a small mountain acting as a central pillar surpasses several great mountains blocking the water mouth.

至於枝龍出洋盡處，與幹龍結正穴後之餘氣，雖與山谷間之例有別，若本身不開面出脈，而無穴情者，不可以為脫卸已盡，寸寸是玉而插之。然山谷龍身，節節開面，跌斷多者，亦曰：嫩。出洋星體不開面，或偶有開面而無跌斷者，亦曰：老（平洋特起高大粗蠢，出開面而無出脈者，繫他山用神，如北辰洋門之類是也）。故山谷亦有大貴地，出洋盡多下賤龍也。

As for the dragon lines emerging from the end of a flat plain or the remaining energy after the main dragon has formed a proper site, although they differ from the usual patterns found in valleys, if they do not open properly, do not form ridges, and lack proper site conditions, they cannot be considered as having completely exhausted their energy, with every segment being valuable, thus allowing arbitrary site selection. Conversely, if the dragon body in a valley opens up at every segment and has many breaks, it is also called '嫩' (tender). Similarly, if the star forms on the flat plain do not open up, or occasionally open up without breaking, it is also called '老' (old). (In the flat plain, if the star forms are intentionally raised and large, coarse, and although they open up, they do not form ridges, they belong to the useful gods of other mountains, such as Bei Chen and Yang Men.) Therefore, there are also great noble sites in valleys, while those emerging from the flat plain are mostly inferior dragons.

有等大龍行度，倏變為低小星辰，開面而起伏，而出嫩枝，不數里忽變為高大粗蠢，不開面起伏，而成老山，及至數十里，又變為老嫩，嫩又變為老者，總之，老處分結少，嫩處分結多，老處分結，非數十節不能成地，嫩處分結，數節便成良地。

There is a type of great dragon that, while moving along its path, suddenly transforms into a low and small star peak, opening up and undulating, with branches sprouting from it; it does not travel more than a few miles before it suddenly becomes a tall and thick, unopened and flat mountain; after traveling dozens of miles, it again changes from old to young and from young to old. In general, areas that are old produce fewer formations, while areas that are young produce more formations. Formations formed in old areas require dozens of sections to form land; formations formed in young areas can become good land with just a few sections.

龍有盤旋之勢，即有內外之分，既有內外之分，即有輕重之別（內外者，局內局外也，假如一枝大龍結穴，兩邊必有帳作包裹，在帳內結者，為局內。在帳外結者，為局外，局內結者力重，局外結者力輕）。

The dragon has a coiling and winding form, which creates a distinction between inside and outside. With the division between inside and outside, there is also a difference between light and heavy.the so-called inside and outside refers to within the boundary and outside the boundary. For example, a large dragon forming a nest must have two sides with enclosures. If the dragon forms within the enclosure, it is considered inside the boundary; if it forms outside the enclosure, it is considered outside the boundary. The power formed inside the boundary is strong, while the power formed outside the boundary is weak.

如大龍左旋，則左為外，而右為內，兩邊分結地，必左少而右多，左輕而右重，大龍右旋，則右為外，而左為內，兩邊分結之地，必右少而左多，右輕而左重（此內外就盤旋之勢言之，左旋者，以右為內。右旋者以左為內，言其勢之所抱曏者，為內也）。

For example, if a large dragon turns to the left, then the left side is outside and the right side is inside; the land formed on both sides must be less on the left and more on the right, lighter on the left and heavier on the right. If a large dragon turns to the right, then the right side is outside and the left side is inside; the land formed on both sides must be less on the right and more on the left, lighter on the right and heavier on the left. (Here, the terms inside and outside refer to the direction of the turning: for a left turn, the right side is considered inside; for a right turn, the left side is considered inside. That is, the side facing the direction of the momentum is considered inside.)

蓋外邊如背，逼近大江大河，水浩瀚而風吹散，山亦多祖，內邊如面包，含小原小坂，水細小而氣聚風藏，山亦多嫩，故內邊略掛一枝，勝外邊特發數節，外邊數十節龍身不及內邊數節之力，內邊即傍門借戶，略有包裹便結，外邊非自立門戶，數重環抱不可，外邊惟恐見大水，只見一線無妨，枝龍不納乾水故也。內邊惟恐不見大水，任是洋朝愈妙，自家血脈故也。

The outer part is like a person's back, pressed against great rivers and lakes, with vast waters and scattered winds, and the mountains are mostly old and rugged. The inner part is like a person's face, containing small plains and hills, with small streams and gathered energies, and the mountains are mostly soft and tender. Therefore, the inner part only needs a slight branch to surpass the outer part's deliberate protrusions. A dragon's body of dozens of sections on the outside cannot match the power of just a few sections on the inside. Even if the inner part borrows from other gates, a slight wrapping can form a gathering point. However, the outside must establish its own gate with several layers of encirclement. The outside most fears seeing large bodies of water; seeing a single line is still acceptable, because a branch dragon cannot receive the water of a dry dragon. The inside, however, most fears not seeing large bodies of water; allowing great rivers and oceans to pay homage is even better, because that is originally its own bloodline.

如杭城之南山右旋者也，江干為外，西湖為內，孤山左旋者也。古蕩為外，西湖為內，傍西湖結地者，不止數百處，傍江干古蕩結地者，不過幾處而已，內邊大富貴地，不可枚舉，皆是傍借門戶，見西湖者，僅多邊，惟江丈昭祖地，在眠牛山下者，果為大地，乃自立門戶，不見江水，其龍亦自有帳峽特出數節方成。西湖大地，但得一節而結穴者盡多，此內外輕重之徵也。

For example, the南山 in Hangzhou city winds to the right, with the Qiantang River on the outside and West Lake on the inside; the Gu Mountain winds to the left, with Gudang on the outside and West Lake on the inside. There are hundreds of places near West Lake, but only a few near the Qiantang River and Gudang. The rich and prosperous land within is numerous, mostly borrowing the views of other sites to see West Lake. However, the ancestral site of the Jiang family located beneath the Mian Niu Mountain is indeed a great land, self-established and not able to see the river. Its dragon has another account of the ridge and specially extends a few sections to form the site. As for the great lands near West Lake, those that form a site with only one section are common—this is clear evidence of the distinction between internal and external importance.

廖氏曰：大凡開帳要中出，角落未為吉，左出為輕右更輕，輕重此中分。又曰：十字帳為上，丁字帳為次之。金水帳為上，水星帳次之（十字帳，穿心中出，丁字帳，直來轉橫，亦中心出脈開肩明顯者，為金水，模糊者為水星）。

Liao Yu said: "In general, the main vein should emerge from the center, and if it comes from the corners, it is not auspicious; the vein from the left is lighter, and the vein from the right is even lighter, and the difference between light and heavy lies here." This means that the main vein should always emerge from the center, and if it comes from the corners, it is not considered favorable; the vein emerging from the left is already lighter, and the vein from the right is even lighter, and the distinction between light and heavy is here. He also said: the cross-shaped account is the best, followed by the character 'ding' shaped account; the gold and water account is the best, followed by the water star account (the cross-shaped account is one that passes through the center and the main vein comes from the center; the character 'ding' shaped account is one that comes straight and then turns horizontal, also coming from the center. If the shoulders are clearly visible, it is considered gold and water; if they are vague, it is considered water star).

蔡氏曰：“開帳穿心，如人之有肩，如弓之有F，闊者數十里，或六七里，狹者一二里，或一望之遠最大，龍身分佈一二百里，凡此方為正穿心（後龍撞背而來，中心出脈，即十字穿心帳）”。三五丈間，不足為正穿心，不過中心正出之龍，三五十丈者，只謂之小穿心，餘止蜈蚣節而已。

Cai said: "A spread-out dragon vein running through the center is like a person having two shoulders or an arch having a handle. Wide ones can be dozens of miles, or six or seven miles; narrow ones can be one or two miles, or even extend beyond sight. The largest ones have the dragon body spreading out for a hundred or so miles. Only in this way can it be called a proper central passage." (When the dragon comes straight from behind and emerges from the center, it is called a cross central passage.) If the width is only three or five zhang, it is not a proper central passage, but merely a dragon emerging straight from the center; if it is thirty or fifty zhang wide, it can only be called a small central passage; the rest are merely segments of a centipede.

所謂正穿心，不能多見，數十節間，或止見四五節，或一二節者，其餘亦須不離中心出脈，傳變不口，氣脈不散，而正出之間或盤旋飛走，或拋梭嫋鞭，或蜂腰馬領，或鳳舞鸞翔，或蛇曲蟬脫，或登階降陛，變換不一，只要龍身真正，不必定泥十字穿心，即間有丁字帳，亦為貴格。

The so-called proper central penetration is rare and valuable. Among dozens of sections, one might only see four or five, or even just one or two. The rest must also not deviate from the central line, with the pulse flowing in an orderly manner and the energy not dispersing. During the proper emergence, the dragon's body may spiral or move erratically, or resemble a shuttle being thrown, a whip swaying, a wasp's waist, a horse's neck, or the dancing of a phoenix and a lark. It may also resemble a snake's winding path or a cicada shedding its skin, or the steps leading into a hall. The forms vary. As long as the dragon's body is upright and genuine, there is no need to strictly adhere to the cross-penetration. Even if occasionally a T-shaped structure appears, it is still considered a noble pattern.

有等穿心之格，帳梢又起圓峰，高峻豐厚，自帶倉庫者，主大富。又有開帳之前，中間細脈垂下，突起俊秀之峰者，為帳內貴人，主大尊貴。

There is a type of pattern where the central ridge is pierced through, and at the end of the canopy a round and smooth mountain peak rises, high and thick, forming the shape of a granary, indicating great wealth. Another type is when a thin vein hangs down in the middle of the opening of the canopy, with a graceful mountain peak rising on top of it, known as 'Nobleman within the canopy,' indicating great honor and status.

又有穿心出脈之帳，兩肋高起圓峰，不與本身聯屬，侍立兩旁者，為暗庫星，主富盛而多姬妾，然小穿心蜈蚣節，已為難遇，況開帳正穿心乎。至於貴人倉庫，猶為罕見。

There is another type of account known as "dark warehouse star," which appears as two round peaks rising high on either side of the chest, not connected to the body itself, standing on both sides. This indicates a prosperous family with many concubines. However, even patterns such as small heart-cutting and centipede joints are already rare to see, let alone the proper heart-cutting pattern. As for the forms of noblemen and warehouses within the account, they are even more uncommon.

或曰：帳有真假乎？曰：在帳中出脈開面者為真，否則是假，但此就統體而論，如後龍祖宗甚美，前而子孫俱開好面，占地步多者方佳，若祖宗不美，昭（即子孫）受傷，中間雖有一二節穿心帳，亦作假論，如玉尺經所謂尹瓊瑤姬祖地是也。若橫龍分降，借勢為帳者，須前途自開好帳，即借勢亦為有力，不然，不足恃也。

Someone asked: Are there true and false accounts (accounts referring to the ridges in geomancy)? The answer is: If the account has a pulse and a good face, it is true; otherwise, it is false. However, this is speaking in general terms. For example, if the background mountain (the main ridge) and the ancestral mountains are beautiful, and the front mountains also have good faces, and the account is extensive, then it is considered good. But if the ancestral mountains are not beautiful and the descendants are damaged, then even if there is one or two sections of a central account, it should still be regarded as false, as mentioned in the "Jade Scale Classic" regarding the ancestral land of Yin Qiong and Yao Ji. As for dragons that branch off and borrow the terrain from elsewhere to form an account, they must themselves be able to form a good account in front; only then can the borrowed terrain be considered effective. Otherwise, it is unreliable.

或曰：帳字何義？曰：古人以行軍帳喻之，謂出了後帳，又開前帳，如行軍帳，一定不移也，玉髓經云：帳者障也，謂橫開廣闊，能障其風，不使吹脈，障住外山外水，不使逼近龍身，即是占地步之廣（帳有二義，指間廣闊如一字，屏者曰：障，分開大八字而包裹到頭背為帳，稍有不同）。

Someone asked: What does the character 「帐」 mean? The answer is: In ancient times, people used the military tent as a metaphor, saying that after the rear tent is set up, the front tent is also opened, just like setting up a camp for military operations, with a fixed position that does not move. The "Yuzhui Jing" says "帐者障也," meaning that it is spread out horizontally in a wide manner, able to block the wind so that it does not reach the ridge; it can also shield the surrounding mountains and waters, preventing them from approaching the dragon body — this is the meaning of occupying a broad area. The character 「帐」 has two meanings: the horizontal breadth, like the character 「一」, and the form of a screen, called 「障」; while the one that splits into a wide八字 and wraps around the head and back is called 「帐」, the two are slightly different.

或曰：帳角結地，能滅正龍之力否？曰：開帳面小，護帶少者不能脫卸而去，枝葉自疏，帳角何能結地，如穿心帳開面極大，護帶亦多，脫卸而去，枝葉自茂，定有融結，若正龍開帳面小，而帳角反開大面，豈惟滅正龍之力，旁者反為主矣。

Someone asked: Would tying the earth at the corner of the account reduce the power of the main dragon? The answer was: If the opening of the account is small and the protective bands are few, it cannot be removed and walked out of, so the branches naturally become sparse, how could the corner of the account tie the earth? If it is a heart-through account, with a very large opening and many protective bands, it can be removed and walked out of, so the branches naturally become lush, and there must be a convergence. If the main dragon has a small opening for the account, but the corner of the account opens a large one, then not only does it reduce the power of the main dragon, but the side branches become the main trunk instead.

否則帳角分結，猶見正龍力量之旺，帳角又有帳峽猶見地步之廣，其輕重亦隨正龍，惟富貴終有正旁之別，初落之帳角分結力尚小，中落之帳角分結力漸大，分枝掛結亦然，小龍小帳，不能有此。

If this situation did not exist, then the branch at the corner of the ridge would show a clear division, indicating the strong power of the main dragon; there would also be another ridge in the corner, showing a broad terrain. Its weight and strength depend on the main dragon, but ultimately, wealth and honor are distinguished between the main branch and the side branch. The power of division at the initial part of the ridge is still weak, while at the middle part it gradually becomes stronger; the situation of branches hanging and forming is the same. Small dragons and small ridges would not have such a pattern.

龍身所分，開帳之外，總名枝葉，分之則有數名，自逐節分出者，為枝腳橈掉，自祖山分出隨龍同行，不到穴而先停止者為送。隨龍同行，而先到穴前回旋作護者為迎，橫障穴後，不抱左右者，為托樂，又為之屏。特起大星辰，分開大面，肩翅長垂，兩角蓋過數節數十節者為護蓋，蓋過龍虎為纏護。

The parts branching out from the dragon body, excluding the main trunk, are generally referred to as "branches and leaves." When further divided, there are several different terms. Those branching out from each section of the dragon body are called "branch feet and oars." Those branching out from the ancestral mountain, following the dragon's course, and stopping before reaching the site are called "send." Those accompanying the dragon and arriving at the site first, then circling around to guard it are called "welcome." Those forming a horizontal barrier behind the site, without surrounding it on both sides, are called "support," "pleasure," or "screen." Those that specially rise as prominent star peaks, with wide faces and long shoulders and wings extending downward, with two peaks covering several sections up to dozens of sections are called "guarding cover." Those that cover directly over the dragon and tiger hills are called "encircling protection."

護龍起秀麗之條，端拱於穴旁左右者，為來輔，端拱於穴前左右者為侍衛，端拱穴後左右者為天乙太乙，端拱峽之左右，一為天弛天角，日月旗鼓，端拱帳下左右者為暗倉暗庫，金童玉女。總是龍之本身分出，所以衛龍穴者也，不自本龍分出者非。然本身已成貴體，得他龍真面相向，雖非本身分出，亦可借用，若背來駝我，或無背無面，即本山分出，亦無益也。

A branch of the dragon that grows clearly and gracefully from the main dragon, standing straight on both sides of the dragon's body, is called "Lai Fu"; those that guard on both sides in front of the dragon's body are called "Shi Wei"; those that guard on both sides behind the dragon's body are called "Tian Yi" and "Tai Yi"; those that guard on both sides of the ridge are called "Tian Hu" and "Tian Jiao," as well as the sun, moon, flag, and drum; those that guard on both sides beneath the canopy are called "An Cang" and "An Ku," as well as "Jin Tong" and "Yu Nu." All these are branches of the main dragon used to protect the dragon's body; those not originating from the main dragon are not considered. However, if the main dragon already has a noble form and receives another dragon facing directly towards it, then even if it is not a branch of the main dragon, it can be used. If the branch comes facing away or cannot distinguish front and back, then even if it comes from the main mountain, it is of no use.

或曰：護蓋枝葉，必宜兼有，或有此而貴彼者，如枝腳短少，無護蓋可乎？曰：若逐節枝腳停勻，交互適當而長遠者，不必祖山之蓋送，如梧桐、芍藥、蒹葭之類是也。

Someone asked: Must the protective cover and the branches necessarily be present together, or is it sufficient to have one and not need the other? For example, if the branches are short, sparse, and there is no protective cover, is that acceptable? The answer is: If the branches at each section are even, properly interwoven, and extend far, then there is no need for the protective cover and the sending branch. Examples of such patterns include the branches of the paulownia tree, the peony, and the reed.

如自近祖分出兩股護砂，能蓋過數節者，不必遞節，不心長衍，即無枝腳亦貴，如上天梯、串珠龍、蘆花鞭金鐘、玉斧、臥蠶吐絲、九天飛帛、仙帶飄空、金蟬脫殼、玉几上軒之類是也。

For example, if two branches of the near ancestor's protective sands extend out and can cover several sections, they do not need to have branches at each section, nor do they need to stretch very long. Even without branches, they can still be valuable. Patterns such as Heavenly Stair, Beaded Dragon, Luhua Whip, Golden Bell, Jade Axe, Worm-Eaten Silk, Nine Heavens Flying Silk, Immortal's Ribbon Drifting in the Sky, Golden Cicada Shedding Its Shell, and Jade Platform with a Pavilion are examples of such formations.

又如近祖一邊無蓋護，一邊生枝腳，一邊無枝腳者，則無護蓋，一邊不可不生枝，一邊不須生枝，如楊柳長卷廉殿試之類是也。

For example, if the near ancestor's side lacks protection on one side and has branches on the other, while the third side has no branches, then on the unprotected side branches must inevitably grow, while on the other side there is no need for further branches, just like the patterns of willow branches, long curtain-like formations, and palace examination structures.

又如自本身分出，零星墩阜，如飛花片片，寒鴉點點之形，兩旁擁護者，不必顯有枝條長垂蓋護，亦為貴地。如蘆花嫋換骨龍落地梅花之類是也。若既有近祖之蓋護長垂，又有逐節之枝腳繁衍，非都會之大幹龍，占千里之地步者，不能有此。若護蓋俱無枝腳又少一邊者，公分有虧，兩邊皆然，神廟之地。

For example, if there are scattered small hills or mounds emerging from the main body, resembling scattered petals of flying flowers or dots of cold crows, and they are flanking the main body, it is not necessary for them to have long, hanging branches to cover and protect. Similarly, these are still noble formations, such as the "Luhua Niao" (swaying reed flowers), "Huan Gu Long" (transformation dragon), and "Luodi Meihua" (fallen plum blossoms). If there are both the long, hanging branches of the near ancestor and the branches that proliferate in successive sections, then it would not be the grand dragon of a major city or a dragon that spans thousands of miles, which is impossible. Conversely, if there is no protective covering and one side of the branches is missing, then the fortune of a particular branch would be lacking. If both sides are missing, then it can only be the site of a shrine.

有等出洋龍在大田大坂，傍大江大河，既無蓋護，又少枝腳，或以高田作護衛，或以水繞當山者，而穴山開面，出脈局曲活動，有矬平呼吸浮沉之動氣者，便是富貴雲地，如平洋單獨龍之類是也。然究其遠祖，必有屏臺帳蓋之格，送從纏護之多，來龍長遠，脫卸淨盡，方能有此。

There is a type of dragon that emerges from the plains, situated among vast fields and gentle slopes, adjacent to great rivers and streams. It lacks protective cover and has few branches. Some use high fields as protection, while others rely on the surrounding water to simulate the encircling hills. As long as the mountain forming the nest opens its face, the ridge line twists and turns flexibly, with low and gentle slopes and the dynamic energy of rising and falling breath, it becomes a prosperous and wealthy land. This is similar to the case of a single dragon in the plains. However, tracing back to its ancestors, it must certainly have the formations of screen, platform, tent, and cover, with many encircling features, a long and pure incoming ridge, and a clean detachment, which allows for such a formation.

不然，淮楊一路，平坦無山，何以亦有大地，而平洋單獨龍，何以備多下賤者，總宜究其來龍貴賤，送從有無，然後定其優劣，纏龍在山谷，愈多愈貴，托山非橫山無降脈者，不須來輔，有龍虎不必待衛，天弧天角，非大貴龍不能有之，既成大地，無亦何礙。

If that is not the case, then why do areas like Huai'an and Yangzhou, which are flat and lack mountains, still have large landforms? And why are single dragons in flat plains mostly of low status? In summary, one must trace the origin of the dragon's status and whether there are accompanying features to determine its quality. Dragons winding through valleys become more valuable the more they are present. When a dragon is supported by a mountain, it is only necessary if it is a horizontal dragon without a descending ridge; otherwise, additional support is not needed. If there are already dragons and tigers, there is no need for additional attendants. Features such as Tianhu and Tianjiao sands are not present in ordinary dragons; once a large landform is formed, their absence is not a problem.

或曰：龍身短長，枝腳不稱，可乎？曰：龍長遠，枝腳亦宜長遠，龍短小，枝腳亦宜短小，龍高大，枝腳亦宜高大，龍長遠，而枝腳短小為結龍，龍短小而枝腳長遠為到龍，龍高大，而枝腳低縮為獨龍。

Someone asked: Is it acceptable for the length of the dragon's body to be disproportionate to the length of its branches? The answer was: If the dragon is long, its branches should also be long; if the dragon is short, its branches should also be short; if the dragon is tall, its branches should also be tall. If the dragon is long but its branches are short, it is called 'jiedong'; if the dragon is short but its branches are long, it is called 'daodong'; if the dragon is tall but its branches are low and contracted, it is called 'dulong'.

龍枝腳貴停勻，若偏枯為病，則宜順護，反背為逆，則宜圓淨，尖利為煞，則宜秀麗。醜惡為賤，則宜整齊，散亂為蕩，則宜合格。貴形吉形，賤惡為凶，故龍之貴賤不同，其美惡亦形於枝腳，觀枝腳之美惡龍之貴賤可知矣。

The branches of the dragon should be even and proportional. If they are uneven, it is considered a defect and should be corrected to be in a favorable direction for protection; if they are reversed, it is considered adverse and should be changed to be smooth and clean; if they are sharp, it is considered an Inauspicious Sha and should be changed to be refined and elegant; if they are ugly, it is considered lowly and should be changed to be neat; if they are scattered and disorderly, it is considered chaotic and should be changed to be acceptable. The shape of the dragon is important; a noble shape brings good fortune, while a base shape brings misfortune. Therefore, the value of the dragon varies, and its beauty or ugliness is all reflected in its branches. By examining the beauty or ugliness of the branches, one can infer the value of the dragon.

古人論峽以出脈偏正定吉凶，正者，兩邊有護送為吉。偏者，一邊無護送為凶，於微論峽則以峽山形吉凶，吉形貴形，夾護皆吉，反此者凶，予但以開面出脈為重。凹面者，雖旁出力輕，猶不失為真龍，不開面出脈，雖中出無生如劐，故山外皆內面者，吉形固吉，凶形不過吉中之疵，如皆來能我，或無背無面，凶形固凶吉形何取，有等過峽起脈之山亦死，落脈開好面者，此行龍脫卸，將盡未盡，必有分枝相落之地，前途可覓。

Ancient people discussed ridges by using whether the ridge emerges from the main line in a biased or central manner to determine fortune or misfortune: if it emerges from the center with both sides protecting it, it is auspicious; if it emerges from one side without protection, it is inauspicious. When considering minor ridges, they judged based on the shape of the mountain at the ridge: auspicious shapes with flanking protection are auspicious; the opposite is inauspicious. I, however, only value the opening of the face where the ridge emerges. If the ridge emerges from the side, even if its strength is weaker, it is still a true dragon; if the ridge does not open its face and emerges from the center, it has no life qi, like being cut open. Therefore, if both sides of the mountain face inward, auspicious shapes are auspicious, and even inauspicious shapes are only minor flaws within auspiciousness. If both sides of the mountain turn their backs toward me, or if the front and back cannot be distinguished, then inauspicious shapes are inauspicious, and auspicious shapes have no merit. There is another type of mountain where the qi and pulse die at the ridge, but at the falling point, a good face is formed. This indicates that the dragon is shedding its energy, about to end. Ahead, there must be a place where it branches off and settles, which can be followed to find it.

陰陽峽者，即雌雄峽也，如匪人雌雄狗二般，一邊開窩而落脈者為雌，一邊走珠而起脈者為雄（XXXX），或劐落而雄受（雄落者，落脈凸而有脊，雌受者，開窩遞脈也），雌邊雖有窩穴，葬下未能得福（開高遞脈，真氣未止故也）。

The so-called Yin-Yang pass refers to the male and female passes, resembling two forms of male and female. One side, which opens into a hollow and has a descending ridge, is considered the female side. The other side, which protrudes with a rounded shape and has an ascending ridge, is considered the male side (the original text here has four missing characters, which are recorded without supplementation). Some cases involve the male side descending and the female side receiving the energy. The male side descending means the ridge is convex with a spine, while the female side receiving means it opens into a hollow to receive the energy. Although the female side has a hollow, burying a tomb there may not necessarily bring good fortune, because that location is high and still receiving the energy; the true qi has not yet stopped.

或曰：高山之上，並無跌斷無峽，可知亦結大地者何，曰古有高山峽之名，盡山上樑中另闢世界，則山上自有平地，其起伏跌斷處，即謂之峽，但在下面仰視，則不能見其脈，高山之上有平也，理有跌斷，若無帳無峽，不另闢世界，何能結地。

Someone asked: "High mountains do not have breaks, so how can they form large land areas? Why can they form large land areas without a valley?" The answer was: "There has always been the term 'high mountain valley' in ancient times. Whenever a ridge on a mountain creates a separate space, there will naturally be flat land on the mountain. The places where it rises and falls are called valleys. However, when viewed from below, one cannot see the ridges. Since there is flat land on high mountains, there should be breaks. If there are neither ridges nor valleys, and no separate space is formed, how could land be formed?"

崩洪夾貢，穿江過澗之石脈也，石脈從水中過，是山與水為朋，水與山為共，故曰：崩洪。惟平洋江河中有之，蓋平洋數千里來龍，至大江大河，勢不能住，則渡水而過，其過也，必開帳勢，兩邊枝腳，一齊湧來，如鳥之將飛，必先矬其翅而起，石骨過處，水必兩分（龍渡河水必在石分流，方是過河之脈，其力自大，石骨形象不拘）。但水面不能見耳。

"Crushing flood" and "enclosed tribute" refer to stone veins that cross rivers and streams. These stone veins pass through water, indicating that mountains and water are companions, and water and mountains coexist, hence called "crushing flood" ("crushing" is a variant of "companion," and "flood" is a variant of "coexist"). This phenomenon occurs only in flat alluvial rivers. Because dragons coming from thousands of miles across flat lands, when they reach large rivers and streams, cannot restrain their momentum, so they cross the water. When they cross the water, they must display the气势 of a tent being set up, with branches on both sides rushing in together, like a bird about to take flight, which first lowers its wings before lifting them. The place where the stone vein passes through, the water must necessarily split on both sides (when a dragon crosses a river, the water must split at the stone vein, which is the true river vein, with great power; the shape of the stone vein is not restricted). However, this is not visible on the water's surface.

山谷水跌瀉溪澗，兩邊山腳石骨雖遠，而彼岸田水不隨龍勢前行，反流入過龍河中，即在平洋，只以山腳論，並非過龍，謂之崩洪峽者非（龍既渡河，則龍勢前行水自隨龍脈前去，若反流入過龍河中，仍是山腳相連，非渡水之龍也）。

Water in the valley rushes down into the stream, and although the stones at the foot of the mountains extend far, the water in the fields on the opposite bank does not follow the dragon's momentum forward, but instead flows back into the river that the dragon has crossed — this situation, even if it occurs in flat land, should only be considered as part of the mountain foot, not as crossing the dragon. Calling it a broken flood gully is wrong (since the dragon has crossed the river, its momentum moves forward, and the water naturally follows the dragon's path forward; if the water instead flows back into the river that the dragon has crossed, it indicates that it is still connected to the mountain foot, not a dragon crossing the water).

然渡水之龍，亦必開面方有一脈透過，中有龍者，其水兩旁分流，或上面之水，向一旁流去，而河中水亦必兩分，故云非石骨不渡水，但轉到無山處，硬土亦能渡，只要中淺旁深，若不開帳作勢，枝腳邊有邊無，來不海湧，水中雖有石骨，彼岸雖有墩阜，只以星散雲斷論，至於穿田渡水，則以河濱來去為憑，雖在極平處，仍有枝腳墩阜可證。

However, even a dragon that does not cross water must have its face opened, so that a line of energy can pass through. When there is a dragon in the water, the water will branch off on both sides; or the water from the upper stream flows to one side, while the river water must also divide into two streams. Therefore, it is not the stone ridge that allows crossing the water. But when reaching a place without mountains, hard soil can also cross the water, as long as the middle of the river is shallow and the sides are deep. If there is no opening of the account and the branches on one side are present while on the other they are not, and the coming energy does not resemble the surge of the sea tide, then even though there is a stone ridge in the water and a soil mound on the opposite bank, it can only be considered as scattered stars and broken clouds, not a true dragon passage. As for crossing fields and rivers, it is based on the coming and going of the energy lines on both sides of the riverbank; even in extremely flat areas, there will still be soil mounds to confirm this.

玉湖峽者，當脈橫生池湖，脈在水中過也。

The so-called "Yu Hu Xie" refers to a place where a pool or lake naturally forms across the central line of a meridian, with the meridian passing through the water.

天池峽者，峽旁各生一池，或只一邊有池，一邊低田低地，脈生中間過也。玉池峽者，當脈中心生也，脈在兩邊過也，其水是龍氣停瀦，非因雨水積池湖，是造化生成，非人力穿鑿，深大力大，淺小力小，四時不涸，清而不濁者貴，忽然乾涸渾濁腥臭衰竭之兆。

The so-called "Tianchi Gorge" refers to a gorge where water pools are formed on both sides, or where one side has a pool and the other is low-lying land, with the ridge running through the center. The so-called "Yuchih Gorge" refers to a situation where a water pool is formed exactly at the center of the ridge, with the ridge running through both sides. These pools of water are formed by the accumulation of dragon qi, not by rainwater collecting into lakes; they are naturally formed by the forces of creation, not man-made. Pools that are deep and large have greater power, while those that are shallow and small have less power. Those that do not dry up in the four seasons and are clear rather than turbid are most valuable. If they suddenly dry up, become turbid, and emit a foul smell, this is a sign that the dragon qi has declined.

果是相所之祖，臺屏帳蓋之龍，節節開面，地步廣闊，有此更證其實。中等龍見之亦只尋常，下等龍見之何益，故只觀其地步之廣狹，開面之多寡，龍格之優劣為主。

If the original mountain range is of the level of a prime minister's ancestral mountain, with a terrace, screen, canopy, and cover, and each section presents a clear face, with wide terrain, then having such a heavenly pool further confirms its authenticity. A medium-quality dragon with such a pool is only ordinary, and a low-quality dragon with it would be of no use. Therefore, in the end, it is still the width of the terrain, the number of clear faces, and the quality of the dragon's form that are most important.

古云：峽前峽後好尋龍者，以龍身逶迤，路遠將過峽，久勃之勢，昂然而起，旺氣一聚，過峽後方興之熱，跌然而起，旺氣亦一聚，必有旺氣透於兩邊，一開面降脈，即借峽中之迎送為門戶，而穴易成，或自立門戶更妙，然惟嫩峽有此，老峽則否（節節開面，枝葉旺盛，龍勢盤旋，有蜂腰鶴膝者，為嫩峽。牽連小面枝葉稀疏，龍勢徑直腰硬者為老峽）。

An old saying goes, "Before and after the gully, the dragon is easy to find." This is because the dragon's body winds its way for a long distance, and as it approaches the gully, the accumulated momentum rises suddenly, gathering a surge of vitality. After passing through the gully, the newly emerging momentum also rises suddenly, gathering vitality again. In this way, the vitality must be transmitted to both sides. As soon as the terrain opens up and the ridge line descends, the sand formations within the gully can serve as the entrance and exit, making the site easy to form a good location. If the site can establish its own entrance and exit, it would be even better. However, this situation only occurs in a young gully, not in an old gully (a young gully is characterized by successive openings, lush branches and leaves, winding dragon momentum, and features such as a bee waist and a crane knee; an old gully is marked by continuous connections, small openings, sparse branches and leaves, straight dragon momentum, and a stiff body).

騎龍穴順騎固須開正面，穴前周密容聚，儼如前面，不去倒騎，亦須倒開正面，左右砂層層迴轉，儼如背後生來環抱有情方妙，然峽前峽後，分掛一枝，結地者，十之八九，騎龍結穴者，十之一二。

In the middle of a dragon site, the one that follows the dragon should have a front opening, with the site in front being well enclosed and able to gather energy, appearing clearly in front. The one that goes against the dragon should also open the front in the opposite direction, with the surrounding ridges turning layer by layer on both sides, appearing as if coming from behind to embrace the site affectionately. This is considered good. However, most cases, about eight or nine tenths, are those where the site is formed with branches hanging on both sides of the ravine; only about one or two tenths are truly dragon sites formed by riding the dragon.

或曰：今人見山跌斷，即以峽名之，並不問迎送有無，無迎送者，亦能結地否，曰：峽間有迎送者，惟大富貴地如是，小龍止有跌斷，何能有迎送之砂，但跌斷而得開面，出脈前去，亦結小富貴，地不開面，而跌斷方在所棄，正小枝龍並跌斷亦無，何能有峽，惟視其開面有無多寡而已，有等大龍來處，過峽重重，俱有迎送，至入首數節，只跌斷而無迎送，亦成大地，不可以到頭，但有跌斷無迎送短之。

Someone asked: Now people see a mountain that has broken and call it a "xiá" (gorge), without considering whether there are "ying song" (welcoming and sending) sands present. So can a place without welcoming and sending sands still form good land? The answer is: A gorge with welcoming and sending sands occurs only in very wealthy and prosperous land. Small dragons only have broken mountain ridges; how could they have welcoming and sending sands? But if after the break the mountain opens up and the ridge continues forward, it can still form small prosperity. Only those that neither open up nor have a ridge can be abandoned. True small branch dragons do not even have broken ridges; how could they be called a gorge? Therefore, one should only look at whether there is an opening and how much it is. There is also a type of great dragon that has many gorges along its course, all with welcoming and sending sands, but when it reaches the final few sections, it only breaks without welcoming or sending sands. It still forms great land, so one should not diminish it just because at the end it only breaks without welcoming or sending sands.

按：騎龍穴居龍脊，後有兩砂送，前有兩砂迎，似雌雄峽者真，前兩股包後，兩股在內則順騎，後兩股包前，兩股在內則倒騎，出暈在側，砂必邊高邊低，或邊順邊坐，高枕順向低敗逆，而橫騎倒騎四正無偏，則居中騎之斬關，則無穴暈，正脈前行，借峽中迎送，如巖前栽得法，亦發有餘枝，前去數節而後止者，亦名騎龍。

Note: The riding dragon site is located on the dragon's back, with two ridges of land behind to guard it and two ridges in front to welcome it, and its shape resembles the male and female gorges. If the two ridges in front enclose the two behind, with the latter within, it is called riding in the right direction; if the two behind enclose the two in front, with the former within, it is called riding in the reverse direction. If the site is located on the side, the protective ridges will be uneven in height or one side flowing smoothly and the other flowing against; the higher side is suitable for resting the head, the smooth side is suitable for facing, the lower side will lead to decline, and the opposite side will cause loss. As for the horizontal riding and reverse riding, if all four sides are straight and not slanted, then it is riding in the center. The cutting gate site has no site depression, and the main ridge continues forward, but the site is established by using the welcoming and escorting ridges in the gorge, like planting in front of a rock, as long as it is appropriate, it can bring blessings; those that continue forward for a few more sections before stopping are also called riding the dragon.

若前亦只有一節，便大水會合，則為斬關，主山聳秀，亦能催官。然騎龍斬關，以橫騎為上，順騎須鑿池截氣，開溝散水，倒騎龍高穴者，砂水自真，若低穴倒不能收水，故曰：雌邊未能得福。

If there is only one section in front, followed by a great body of water meeting, that is called cutting the gate; as long as the main mountain is tall, clear, and elegant, it can also promote official positions and bring wealth. However, among riding the dragon and cutting the gate, the horizontal riding is the best; for the forward riding, a pool must be dug to block the energy and a ditch must be dug to disperse the water; for the backward riding, if the high site is formed, the terrain and water will naturally be genuine, but if the low site is formed, the water will not be retained — hence the previous text says 'the female side cannot bring good fortune'.

附雄落雌受峽圖

Here is a diagram of "the male falls, the female receives the pass" (the actual diagram is lost, only the title remains in the current text).

入首者，到頭數節也，子微論龍格穿落傳變與廖公李氏之論龍格，皆以此數節定吉凶貴賤，蓋太祖太宗，猶是遠龍，惟此處最為切近，若入首不美，祖宗雖美何益（必有他結），入首既美，祖宗必美可知，故尋地捷徑，必以入首數節為主。

The term "入首" refers to the final few sections. In discussions about dragon patterns and their qualities, such as penetration, descent, transmission, and transformation, as well as in the theories of Liao Yu and Li, the focus is on these final sections to determine fortune, misfortune, nobility, and commonness. Because the ancestors, such as Taizu and Taizong, are considered distant dragons, only these final sections are close to the spirit mound. If the final sections are not auspicious, even if the ancestors are beautiful, it will be of no use (for the fortune must have another conclusion). If the final sections are auspicious, then the ancestors must also be auspicious, which can be inferred. Therefore, the shortcut in searching for a spirit mound is to focus primarily on these final sections.

開面者真，不開面者假（尋地有二法，有自祖宗尋起隨龍看到結穴處，有自結穴處逆尋到祖山，然結穴既美，後龍必美，故從結穴處逆尋到祖山者為捷徑）。臺屏帳蓋成座，星辰護衛砂水重重真曏者，富貴，牽連小面單砂單水，拱高者小康。

When the face of the hill is clearly open at the beginning, it is genuine; if not, it is false. There are two methods to search for the land: one starts from the ancestors and follows the dragon until reaching the point where it settles; the other starts from the settling point and traces back to the ancestral mountains. Since the settling point is beautiful, the dragon behind it must also be beautiful, so the method of searching backward from the settling point to the ancestral mountains is the shortcut. When the terrace, screen, canopy, and cover form a single hill, with star peaks guarding and sand and water layers converging truly towards it, it indicates wealth and honor. However, if the connections are weak, the face is small, there is only one layer of sand and one stream of water, and they only loosely embrace, it can only lead to a modest standard of living.

語云：“千里來龍，只看到頭一節”，賦云：“入首成胎猶防死絕”。故胎息孕育，止入首更為切要（大成云：主星後一頂為胎，胎下束咽曰：息，主星頂口乃成穴），此處不成，穴必他閃，蓋元武后一節為父母（穴山之蓋山是也），父母開面出脈為受胎，開面者，陽氣發舒之象，出脈者，陰氣束聚之形，開面處有垂頭，是俯而施之之象，出脈處有還口，是仰而承之之形，陰陽相配，俯仰交孚，則受胎也，胎前跌斷細如蜂腰處，謂之息。如母之受胎而養息也（此論父母山陽面出脈）。

It is commonly said, "A long dragon comes from a thousand miles, but only the first part is seen." The essay states, "Even when the main star forms the beginning, one must still be cautious of death and extinction." Therefore, the four characters "Tai, Xi, Yun, Yu" are more important than the initial formation. (The "Geographical Great Achievement" says: The part immediately following the main star is called "Tai," and the narrow throat-like part below it is called "Xi." When the main star's peak opens up, it forms the site.) If this does not take shape, the site will certainly shift elsewhere. The part behind the Black Tortoise is the parents (i.e., the covering mountain of the site mountain). When the parents' mountain opens up and produces a vein, it is called "receiving the Tai." Opening up represents the image of yang energy spreading and dispersing, while producing a vein represents the shape of yin energy gathering and converging. At the opening place, if there is a hanging head, it shows a posture of bowing down to give; at the vein-producing place, if there is a lifting up, it shows a posture of looking up to receive. With yin and yang matching and up and down combining, the Tai is formed. The part before the Tai that breaks down and becomes as thin as a bee's waist is called "Xi," similar to a mother's condition after conception, where she rests and nurtures herself. (This part discusses how the parents' mountain produces a vein from the yang side.)

吞武頂前（是穴為頂前），有隱分隱矬之微者，是氣之呼而沉，又有前起貼體微泡，為化生腦，是氣之吸而浮，化生腦前，亦復有微分微矬之呼而沉，微動微起之吸而沉，謂之孕（此論化生腦，開面出脈孕以化生腦為主，上自穴山頂前下至半山遞脈節泡謂之孕也）。如母之懷孕，而孕之呼吸，浮沉，與母息相通也（言孕之前後呼吸浮沉與父終了母山之氣脈相聯也）。

The Black Tortoise is located in front of the mountain peak (that is, in front of the mountain's apex). There is a subtle division and depression there, which indicates the qi exhaling and sinking down. In front of that, there is a small bulge that adheres closely to the mountain body, known as the "brain of transformation," which indicates the qi inhaling and rising up. Before the brain of transformation, there is again a subtle division and depression of exhalation and sinking, and a subtle movement and rising of inhalation and floating. This is called "pregnancy" (this section discusses the brain of transformation. After the opening of the face and the emergence of the pulse, "pregnancy" is mainly about the brain of transformation; from the mountain peak to the halfway point where the pulse is transmitted, this is considered pregnancy). This is like a mother's pregnancy, where the fetus's breathing and floating and sinking are in harmony with the mother's breath (meaning that the breathing and floating and sinking before and after pregnancy are connected with the qi pulses of the parent mountains).

孕下起孩兒頭（一節臨穴之毬簷），開端然之面，又有隱分隱矬，微起之動氣，謂之育。如子離母腹，而自其呼吸沉浮之動氣，故能育也（此論毬簷開面出脈）。是以胎息孕育，全在開面方成，而生機又在呼吸浮沉之動氣也。

The area below the pregnant mound swells with the head of the child (that is, the section of the ball roof directly above the acupoint), forming a properly shaped face, with subtle separation and slight depression, along with a faintly rising and falling movement of qi. This is called "yù" (cultivation). It is like an infant leaving the mother's womb, possessing its own breathing and rising and falling vital energy, thus enabling it to sustain life. (This passage discusses the opening of the face and the emergence of the pulse in the ball roof.) From this, we can see that the four stages of pregnancy, respiration, cultivation, and birth all depend on the opening of the face, and the vital energy is entirely expressed through the rising and falling movement of breath.

附論：古人論胎息孕育，有始於少祖山，有始於父屏山及有以毬簷為胎，而息與孕育亦異者，何也？蓋時物之生，莫不有胎，天地亦一物也，太極未分之時，包天蘊地，渾沌即天地之胎，人之胚胎，亦混沌之象，及乾坤定位，而寒暑遞更，男女攸分，而子孫相繼，即寓息與孕育之義焉。

Appendix: In ancient times, people discussed the concept of fetal breathing and gestation, some starting from the Little Ancestral Mountain, others from the parents' screen mountains, and some took the eaves as the fetus, thus the meanings of "breathing" and "gestation" varied. Why is this so? Because all things have a fetus; the heavens and earth are also one thing. When the Taiji was not yet divided, it enclosed the heavens and contained the earth, and that chaotic state was the fetus of the heavens and earth. The human embryo is also in the shape of chaos. When heaven and earth were established and the cold and heat alternated, and when male and female differentiated and descendants continued, this contained the meaning of breathing and gestation.

山川亦以二氣成形，得扶與凝靜之氣，高壓天下名山，綿亙東西南北，不知幾萬里者，崑崙是也，萬山之派始於是，萬山之胎亦成於是，其分枝臂脈，即是息也，各郡各都，特起名山，孕也，建都建邑之地，育也，以龍身發脈論，當以太祖山為胎，分龍為息，小祖山為孕，穴山為育，以行龍入首數節論，當以少祖山為胎，過脈為息，父母山為孕，穴山為育。

Mountains and rivers are formed by the consolidation of yin and yang energies. Those that receive supportive and still energies, exert high pressure over famous mountains, and stretch east-west-north-south for tens of thousands of miles are the Kunlun Mountains. The branches and offshoots of myriad mountains originate from here, and the embryonic form of all mountains is also formed here. The branches and arms that branch out from it are called "xi" (rest); the prominent mountains specially raised in various prefectures and states are called "yun" (pregnancy); and the places where capitals and towns are established are called "yu" (nurturing). If considering the entire dragon-like body of the mountain range, the Tai Zu mountain is the embryonic form, the point where the dragon divides is the rest, the small ancestral mountain is the pregnancy, and the site of the穴 (a sacred burial site) is the nurturing. If considering the few sections where the dragon-like mountain enters and begins, then the Shao Zu mountain is the embryonic form, the place where the mountain passes over is the rest, the parents' mountain is the pregnancy, and the site of the穴 is the nurturing.

先生以父母山為胎，出脈為息，穴山化生腦為孕，孩兒頭為育者，以真切近也，然此就大山博換，小山出脈結穴者言之，若僅繫穴山三分結穴者，則當以穴山化生腦為胎，垂頭出脈為息，半山突泡為孕，毬簷為育矣，其以毬簷為胎者，亦可遞推，乳突窩鉗篇，所謂承胎而葬，堪輿經所謂點穴須浮息是也，胡古人論雖不同，意各有在，先生因其意而申明之，是以切近最要者言而之。

Master Zhou takes the parent mountain as the womb, the place where the pulse emerges as the breath, the transformed brain of the hill forming the site as the gestation, and the child's head as the nurturing. This refers to the closest layer to the site, especially when the great mountain has undergone transformation and the small mountain produces a pulse and forms a site. However, if the site is formed within the three sections of the hill itself, then the transformed brain of the hill should be considered the womb, the hanging head and emerging pulse as the breath, the half-mountain bubble as the gestation, and the ball eaves as the nurturing. As for taking the ball eaves as the womb, it can be similarly inferred. The meaning of "burial after receiving the womb" in the "Lutu Wo Qianmian" section and "selecting the site must involve the breath" in the "Kanyu Jing" are exactly this. It is evident that although ancient people's expressions differ, each has its own focus. Master Zhou explains their meaning by focusing on the closest and most important layer.

裀褥者，坐下之軟肉也，唇氈者，穴前之餘氣也，有裀褥方有唇氈，則唇氈又為裀褥之餘氣也，分而名之，穴前平仰圓收者為唇，唇下又鋪一層平仰肉者為氈，有唇短而氈長，有唇長而氈短，有唇氈長短相等者，總宜有仰起托起之勢，兩角收上，中央彈出，四體寬平，不欹不削者為真。

The term "yin ru" refers to the soft flesh beneath the position where the qi gathers; the term "chun zhan" refers to the residual qi in front of the gathering point. There must be yin ru in order for chun zhan to exist, so chun zhan is also considered the residual qi of yin ru. If we explain them separately: the part in front of the gathering point that is flat, upward sloping, and roundly gathered is called "chun," and the layer of flat, upward sloping flesh beneath the chun is called "zhan." Some have short chun and long zhan, some have long chun and short zhan, and some have chun and zhan of similar length. In any case, they should all have an upward supporting shape, with both sides rising inward, the center slightly protruding, and the surrounding area wide and flat, neither slanting nor straight, and this is what is truly correct.

開口穴唇吐口外，乳突穴唇吐口內，有口無唇為空穴，有唇無口為死穴，口者唇旁之兩邊砂兜收也，口開闊大而長者，口內應有小唇，突生臍靨而凹者，唇內宜有小口，臨田無近案者，唇氈俱全為妙，在山有近案者，只有唇收便佳，高結之穴圓唇非長大平坦而兜起不可，低結之穴與有近案者，只要有兜起之意，稍峻無妨，其唇短而高起者，氈宜闊大，唇長而平坦者，氈短亦無妨。

An opening穴 should have its lip extending outside the mouth; a breast穴 or a protruding穴 should have its lip extending inside the mouth. A穴 without a lip is an empty穴; a穴 without a mouth is a dead穴. The term "mouth" refers to the sand on both sides of the lip that encloses and gathers around it. If the mouth is wide and long, there should be a smaller lip inside the mouth. If the lip is prominent and there is a depression in the center, there should be a smaller mouth inside the lip. If the穴 is near a field and there is no nearby case, both the lip and the cushion should be present. If the穴 is in the mountains and there is a nearby case, it is sufficient to have the lip gathering. For a穴 formed at a high place, the round lip must be long, flat, and upwardly curved. For a穴 formed at a low place or with a nearby case, it is enough to have the lip curved, and a slightly steep slope is acceptable. If the lip is short and high, the cushion should be wide. If the lip is long and flat, the cushion can be shorter.

若似反弓鱉裙者，地必假，蓋唇氈是裀褥之餘氣，鋪來無唇氈，則裀褥亦假，故所謂裀褥者，不惟穴旁坐下宜有，穴後穴前亦宜有之，穴旁無裀褥，則無胖腮，穴後坐下無之，則不和軟（穴後即毬簷之後），穴前無之，則無唇氈，何以成穴，惟有裀褥，自有唇氈，不致欹斜尖削，而見其餘氣之旺也，餘氣旺者，雖小地亦發人丁，左邊多者長盛，右邊多者幼盛，面前多者，眾房同盛。

If the shape resembles an inverted bow or the edge of a tortoise's shell, then the land is definitely false. Because the lip carpet is the residual energy of the褥, and if it is not spread out, then the褥 is also false. Therefore, the褥 is not only required at the sides of thesite, but also at the back and front of thesite: if there is no褥 at the sides, the cheeks of thesite will not be full; if there is no褥 at the back (which is behind the ball eaves), the soil will not be soft and loose; if there is no褥 in front, there will be no lip carpet, and how can thesite be formed? If there is a褥, there will naturally be a lip carpet, and it will not be crooked or sharp. This shows that the residual energy is strong. If the residual energy is strong, even a small plot of land can produce descendants: if the left side has more residual energy, the eldest branch will flourish; if the right side has more, the younger branches will flourish; if the front has more, all the branches will flourish equally.

故曰：每見穴前數尺餘氣，子孫則多，大片餘氣，子孫反少，何也？曰：穴前雖有餘地，而非本身鋪出，或從左或從右鋪來，而一邊界水，隱隱從穴前割腳過者，或左右俱鋪來而兩邊隱隱界水，從穴前割腳合者，或從本身鋪出，而托起平仰之勢，如覆鵝毛之削下，龜背之有脊者，或雖托起平仰，而穴後不開面，無矬平者，雖穴前鋪出一片餘地，皆非餘氣也。

So someone asked: It is often seen that a grave site with only a few feet of qi in front has many descendants, while one with a large area in front has few descendants. Why is this so? The answer was: Even though there is a wide area in front of the grave, if it is not naturally formed by the mountain itself, but rather spread from the left or right, and at the same time, the boundary water from one side flows quietly past the grave like cutting off the foot; or both sides spread towards the grave, and the boundary waters from both sides quietly flow past the grave and meet; or although it is formed by the mountain itself, the supporting shape is like a feather turned upside down, sloping down sharply, or like a turtle's back with a ridge; or even though it is flat and level, the back of the grave does not open up, and there is no gentle depression—these situations, even if a large area is spread out in front of the grave, are not true surplus qi.

蓋氣隨脈行，脈隨氣止，氣脈凝聚，自然四體融和，精神發越，二邊界水割腳而過者，必唇側而無氈，兩邊界水割腳而合者，即有口而無唇氈，穴後無氣脈也，不能托起平仰者，生氣不收也，如覆鵝毛龜背者，陰煞不化也。

Because qi moves along the meridians and the meridians stop when the qi stops; when the qi and meridians converge, naturally the four directions harmonize and the spirit becomes bright. If the boundary waters cut off the foot path, the lip will be crooked and lack the lip furrow; if the boundary waters cut off the meeting of the feet, there will only be a mouth without the lip furrow, indicating that there is no qi and meridian convergence behind the site; if it cannot support the flat and upright, it means the life qi is not retained; if it looks like an inverted goose feather or a turtle's back, it means the yin evil has not been transformed.

後無矬平者，即無動脈，脈死氣散也，氣尚無有，何能有餘。真氣既無，雖有餘氣何益。此皆裀褥唇氈不真故也，餘氣少而下旺者，可不方言而喻矣。

If there is no low and flat area behind the site, there will be no active qi flow, and the qi will scatter and die. Without any qi at all, how can there be surplus qi? If the true qi is absent, then what use is the so-called surplus qi? All of this is due to the lack of authenticity in the soft and padded materials. As for cases where the surplus qi is minimal but the descendants flourish, the reasoning is self-evident.

（此篇論龍身餘氣與前篇論穴前之餘氣有別）

This passage discusses the residual energy of the dragon's body, which differs from the previous discussion on the residual energy before thesite.

古云：“大地多從腰裡落，迥轉餘枝作城廓”，餘枝即正結之餘氣也，蓋龍如瓜藤，瓜之結實，多在藤腰，反將盡未盡之間，近根之處，正藤之杪，即有所結不堪為種。真龍結穴亦然，正穴即結，其餘氣或從龍虎肘外，或從官鬼前後，及纏護禽曜邊曲折而去，或山或地，或作水口，或成陰地，陽基有數里而住，數十里而止者（只要真情拱向），無論遠近，去而不結者，力小，去而結地者，力大。

An old saying goes, "The great earth often falls from the waist, and the remaining branches form the city and its walls." Here, the "remaining branches" refer to the residual energy after the main formation. Just as a gourd vine bears fruit mostly in the middle part of the vine, that is, between the end and the beginning; even if fruits grow near the root or the tip of the vine, they are not suitable for planting seeds. True dragons forming a burial site are the same: after the main site has been formed, its residual energy may flow out from beyond the elbows of the dragon and tiger, or from the front and back of the official star and ghost star, or from the sides of the surrounding protective stars and the auspicious stars, winding and twisting. It may form mountains, or plains, or water mouths, or sites for ancestral tombs, or foundations for residential buildings. Some stop after a few miles, others after dozens of miles (as long as there is genuine support and proper orientation). Regardless of the distance, residual energy that flows out without forming a site has less power, while residual energy that flows out and forms a site has greater power.

故省郡之大幹龍將盡處，閃落一枝結穴，而以省郡為用神者，封拜之地。經云：“餘氣不行數十里，定然不是王侯地”，蓋小地以砂為用神，大地以正龍為用神。如韓信將兵，漢高將將也，惟分落之小枝，如結瓜之子藤，但得獨立門戶，自然風藏氣聚，不論前去餘氣有無。

Therefore, in areas where the great dragon lines are nearly exhausted, if a branch suddenly falls and forms a cluster, and the entire province or city is considered as the useful god, then it is a place that can receive official titles and honors. The classic texts say, "If the residual energy does not extend for dozens of miles, it certainly cannot be the land of a king or a marquis." Because small sites rely on the sand to serve as the useful god, while large sites rely on the main dragon line to serve as the useful god—just like Han Xin commanding soldiers and Han Gaozu commanding generals. As for the smaller branches that branch off, they are like the vines that bear melons; as long as they can establish their own independent domain, they naturally can retain wind and gather energy, and whether or not there is residual energy in front is not worth worrying about.

然所謂餘氣者，內觀外觀，俱要真面向式而後去，去而復回顧者方真吉（有外背內面之真情拱向為有顧戀之意）。內觀似向，外觀似背，遠砂似向，而近砂反背者，乃鬼山也。撼龍經曰：鬼山亦自有真形，形隨三吉輔弼類，九星皆有鬼形樣，不類本身不入相。故真龍之鬼自有種類，有此龍必有類型之鬼，而小枝龍則另生頭面，不與本山類形，是以餘氣鬼劫小枝龍之鬼氣，三者又各有別。

However, the so-called residual energy must face the mound directly when viewed from inside and outside before proceeding out. When leaving, one must also look back affectionately, which is truly auspicious (there is genuine affectionate protection facing the mound from both inside and outside, indicating a sense of attachment). If from inside it seems to face the mound, but from outside it appears to be turned away, and distant ridges seem to face the mound while nearby ones turn away, then it is a ghost mountain. The Classic of Shaking the Dragon says: "Ghost mountains also have their true forms; their forms follow the category of the three auspicious auxiliary stars; all nine stars have their own ghostly forms, but if they do not match their own kind, they cannot be considered suitable." This shows that the ghost stars of true dragons have their own categories: whatever kind of dragon there is, there will be a corresponding kind of ghost; while small branch dragons have their own distinct faces, different from the main mountain. Therefore, residual energy, ghost calamity, and the ghostly energy of small branch dragons are three distinct categories.

開面地步，雖分兩樣，然開大面，即是占地步，無地步，即是不開面，何也？大八字一統罩盡護帶數重，兩邊送從纏護，面面相向，非開大面乎，貫頂出脈，護帶全無，兄弟山挨近本身者，非無地步與不開面乎。故開大面，地步自廣，開小面，地步自狹，不開面，地步自無。

Opening the large face and taking up space are although discussed as two separate matters, in reality opening the large face is equivalent to taking up space, and without space it is equivalent to not opening the face. Why is this so? When the large八字 is unified and covers several layers of protective bands, with the two sides of the accompanying mountains winding around and protecting the face, facing each other - this is not exactly opening the large face? Conversely, when the peak is connected at the top, the protective bands are entirely absent, and the brothers' mountains are closely adjacent to the body - this is not exactly both lacking space and not opening the face? Therefore, those who open the large face naturally have wide space; those who open the small face naturally have narrow space; and those who do not open the face naturally have no space at all.

蓋面之大小，不專指本身言，亦兼羽翼護衛言之也，羽翼護衛多者，地步廣，雖本身之面小，亦為開大面，無羽翼護衛者，地步狹，雖本身之面大，亦為開小面。故開面地步，總是一事，但自身之肩臂眉目肌理之分言之，則為開面，自外層之羽翼護衛言之，則為占地步，論其真假，非肩臂眉目肌理之分不可，固一事而兩名者也。

The size of a face is not only determined by the main mountain but also includes the wings and protective elements: when there are many wings and protective elements, the area is broad, and even if the main mountain's face is small, it is considered to have a large face; when there are no wings and protective elements, the area is narrow, and even if the main mountain's face is large, it is considered to have a small face. Therefore, opening the face and occupying area are essentially the same thing: from the perspective of the body's shoulders, arms, eyebrows, eyes, and texture, it is called opening the face; from the perspective of the outer wings and protective elements, it is called occupying area. When judging its authenticity, one must look at the distinctions of the shoulders, arms, eyebrows, eyes, and texture—after all, it is just one thing with two names.

秦漢時，論形勢。唐宋時，論星辰，今人止知論勢，其次論星與形，予獨論開面地步者。蓋以山川古今不改，吾人所見不同，總皆發明山川之秘，如狐首青鳥，葬經以形勢察性情，以性情察生氣，撼龍疑龍玉髓經洩天機之類，以地下山形，合上天星象，以人間庶物，狀山川變形，逐類推求，隨形模仿，皆格物以明理，非初學所能驟。

During the Qin and Han dynasties, attention was focused on form and momentum; during the Tang and Song dynasties, emphasis was placed on stars; nowadays people only talk about momentum, then stars and form; I, however, focus solely on opening the face and measuring the steps. This is because mountains and rivers have remained unchanged throughout the ages, but our individual perspectives differ. In the end, all these discussions are about revealing the secrets of mountains and rivers. Works like the "Classic of the Fox Head," "Classic of the Blue Bird," and "Classic of Burial" use form and momentum to observe nature and use nature to observe life qi; whereas works like the "Classic of Shaking the Dragon," "Classic of Doubtful Dragons," "Classic of Jade髓," and "Revealing the Heavenly Mechanism" use the shapes of mountains on earth to correspond with the constellations in the sky, and use the myriad things on earth to depict the changes of mountains and rivers, classifying them step by step and simulating them according to shape. These are all efforts of examining things to understand principles, which are not something beginners can grasp at once.

至於開面地步之說參悟萬山性情，總歸一貫機竅，意淺言詳，人所易曉，況形勢星辰，亦皆包括，誠以山龍無關開面地步，即不成形勢星辰，何也？未有不開面而能成形勢者也，未有不開面而能成尊嚴降勢者也，未有不疊疊輾轉開面，而能成飛舞踴躍之勢也，未有開面之羽翼，不面面相向，而能成團聚迴環之勢者也，未有不占地步之廣，而能有勢如重屋茂草喬木，勢如降龍水繞雲從者也，未有不占地步之極廣，而能有勢如巨浪重嶺疊嶂，勢如萬馬自天而下者也。

As for the concept of "open face terrain," it is a summary of the nature of mountains after thoroughly understanding their characteristics, presenting a consistent principle in a clear and simple manner, so that everyone can easily grasp it; moreover, it includes both form and momentum, as well as stars and constellations. In reality, if a mountain dragon is not related to the concept of open face terrain, it cannot form a form and momentum with stars. Why? Because there has never been a case where a mountain is not open-faced yet can form a form and momentum; there has never been a case where a mountain is not open-faced yet can form a dignified descending momentum; there has never been a case where a mountain is not layered and gradually open-faced yet can form a flying and leaping momentum; there has never been a case where the wings of open-faced mountains do not face each other yet can form a gathering and circling momentum; there has never been a case where a mountain does not occupy a broad terrain yet can have "momentum like a heavy building," "momentum like dense grass and tall trees," "momentum like a descending dragon," or "momentum like water surrounding clouds"; nor has there ever been a case where a mountain does not occupy an extremely broad terrain yet can have "momentum like a huge wave," "momentum like overlapping ridges and mountain ranges," or "momentum like ten thousand horses descending from the sky."

廖氏曰：胃是脈從頂上柄，星峰不現頭，飽是渾如覆箕樣，醜惡那堪相。楊公曰：大抵星辰嫌破碎，不抱水身多作落，皆星辰不開面之說也。葬經曰：形如亂衣，妬女淫妻，形如仰刀，凶禍難逃，形如臥劍，誅夷逼僭，形如覆舟，女病男囚。又曰：勢如戈矛，兵死刑囚，勢如流水，生人皆鬼，勢如驚蛇，屈曲欹斜，滅國亡家，此皆不開面不占地步之說也。

Liao Yu said: "The ridge runs straight from the top downward, and the star peaks do not show their heads; the mountain body is full and swollen like an inverted bamboo basket, ugly enough to be unbearable to look at." Yang Yunsong said: "In general, stars dislike fragmentation, and those that do not embrace water often result in falling." These all refer to the problem of stars not having a clear face. The "Burial Classic" says: "If the shape is like scattered clothes, it indicates a妒女 (jealous woman) and a淫妻 (licentious wife); if the shape is like an upturned knife, misfortune and calamity are unavoidable; if the shape is like a lying sword, it brings about execution and usurpation; if the shape is like a overturned boat, women will fall ill and men will be imprisoned." It also says: "If the momentum is like spears and spears, there will be soldiers and death prisoners; if the momentum is like flowing water, all living people will become ghosts; if the momentum is like a startled snake, it is twisted and crooked, leading to the destruction of the country and family." All these describe the harms caused by the lack of a clear face and the failure to take up space.

入式歌云：好格面平方合樣，面飽何勞相，不開面者，其面能平而不飽乎。撼龍經曰：作穴分金過如線，曰分金者非即開面之謂乎。又曰：高山頂上平如掌，中分細脈如蛇樣，平如掌即開陽獻面，如蛇樣即束陰吐氣，中分即隱顯之分，又非開面之謂乎，然則古人之論形勢星辰，未嘗不寓開面地步之意，但不明明道破，予故發其隱微，不言形勢星辰，而詳論開面地步也。

The "Rushi Ge" says: "A good face is square and harmonious, a full face requires no further embellishment." If a mountain does not have a face, can its face be level yet not full? The "Hantong Jing" says: "When making a site, the golden thread passes like a thread." Here, "fenjin" does not it refer to opening the face? It also says: "On the top of a high mountain, it is level as a palm, and in the middle, the fine vein runs like a snake." Level as a palm is opening the yang face, fine as a snake is bundling the yin and exhaling energy. "In the middle" refers to hidden division and visible division—this is not again talking about opening the face? Clearly, ancient people discussed form and stars, but never clearly pointed out the method of opening the face. Therefore, I reveal this subtle aspect, not discussing form and stars, but focusing specifically on opening the face and the steps.

饒滅者，多者為饒，少者為滅，即挨加法也，蓋暈心標準，左右均勻，挨左則左少右多，謂之滅龍饒虎，挨右則右少左多，謂之滅虎饒龍。又如龍先到而在內，虎後到而在外，龍近虎遠，作穴挨近龍邊，即是滅龍饒虎，虎先到而龍後到，虎近龍遠，作穴挨近虎邊，即為滅虎饒龍是也。

The term "rao mie" refers to the method of adjusting the position of asite by shifting it left or right, increasing or decreasing the amount. Taking the center of the穴晕 as the standard, the left and right sides are originally balanced. If the穴 is shifted towards the left, the left side becomes less and the right side more, which is called "mie long rao hu." If the穴 is shifted towards the right, the right side becomes less and the left side more, which is called "mie hu rao long." For example, if the qinglong sand arrives first and is located inside, while the baihu sand arrives later and is located outside, with the dragon close and the tiger far away, the穴 should be placed closer to the dragon side, which is "mie long rao hu." Conversely, if the baihu sand arrives first and is located inside, while the qinglong sand arrives later and is located outside, with the tiger close and the dragon far away, the穴 should be placed closer to the tiger side, which is "mie hu rao long."

其龍虎不交抱，而龍山低虎山高者，亦宜滅龍饒虎，虎山低而龍山高者，則宜滅虎饒龍，又落脈饒滅之法，如脈從左落，勢必趨右，宜右邊受穴，左耳乘龍，棺頭宜親右邊，棺腳宜近左邊，亦曰：滅龍饒虎，右肩落脈，饒滅亦然。

If the dragon and tiger do not embrace each other, and the dragon mountain is low while the tiger mountain is high, then the dragon should be extinguished and the tiger should be favored. If the tiger mountain is low while the dragon mountain is high, then the tiger should be extinguished and the dragon should be favored. There are also methods of favoring and extinguishing based on the falling of the qi lines: for example, if the qi line falls from the left, its momentum will certainly tend toward the right, so the burial site should be on the right side, with the left ear receiving the dragon qi. The coffin head should be close to the right and the coffin foot close to the left; this is called extinguishing the dragon and favoring the tiger. If the qi line falls from the right shoulder, the principle of favoring and extinguishing is the same, but the direction is opposite.

大抵落脈左右之饒滅，與龍虎遠近之饒滅，常自相符，當饒而不饒滅者，禍在公分，如左砂先到，當挨不挨，長房必敗，左水不到穴前故也，右砂先到，當挨不挨，幼房必敗，右水不到穴前故也。又如水自左來，左邊是下砂，不挨右而挨左，則青龍順竄，禍及長房。水自右來，左邊是下砂，不挨左而挨右，則白虎順竄，禍及幼房。

In general, the method of determining whether to allow or block the flow based on the left and right ridges often coincides with the method of determining based on the proximity of the dragon and tiger. If the proper allowance or blocking is not carried out when it should be, misfortune will fall upon a particular branch. For example, if the left ridge arrives first and should be blocked but is not, the eldest branch will surely decline, because the water from the left will not reach the tomb. If the right ridge arrives first and should be blocked but is not, the youngest branch will surely decline, because the water from the right will not reach the tomb. Another example: if water comes from the left, then the left is the lower ridge. If instead of blocking the right, one blocks the left, the azure dragon will follow the water and run away, causing misfortune to the eldest branch. If water comes from the right, the left is still the lower ridge. If instead of blocking the left, one blocks the right, the white tiger will follow the water and run away, causing misfortune to the youngest branch.

挨棄者，挨生處而棄死處也，如脈從左轉右，則左死右生，從右轉左，則右死左生，雙脈短者為生，齊脈小者為生，貼身砂長者為生，痕影水明者為生，口菱伶俐仰處為生，圓唇薄仰平鋪邊為生，穴腮圓胖為生，牝牡砂先到為生，龍虎灣環靦覥邊為生，氣脈陰陽變化呼吸浮沉之動氣為生，總之，動處、仰處、圓處、有情處、厚者薄處，均為生也，左生發長，右生發幼。

the so-called "ai qi" means facing towards the side with life qi and abandoning the side with dead qi. For example, if a pulse moves from left to right, then the left side is dead and the right side is alive; if it moves from right to left, then the right side is dead and the left side is alive. In the case of two pulses, the shorter side is considered alive; in the case of equal pulses, the smaller side is considered alive; the side with longer, close-protecting sand is alive; the side with more distinct water reflection is alive; the side with clear, upward-facing mouth edges is alive; the side with round, thin lips that are upward-facing and flat is alive; the side with a round and full pit of the eye is alive; the side where the male and female sands arrive first is alive; the side where the dragon and tiger sands curve lovingly is alive; the side with qi that has yin and yang changes and breathing movements that rise and fall is alive. In summary, the active, upward-facing, round, affectionate, and thin parts in the middle are all considered alive. If the left side is alive, it will produce a long son; if the right side is alive, it will produce a younger son.

作穴淺深之法，有以兩邊界水定者，有以穴前小明堂定者，有以一合水定者，窩鉗穴無貼身一合水（一合水即蟹眼水，窩鉗穴無一合水者，即堪輿經所謂：蟹眼不分插氣穴是也，蓋深大窩鉗穴結低處，平中取突，毬簷無蟹眼水分下即以貼穴分合為蟹眼水，金盆穴法亦然）。以兩邊二合水定者，從來議論不一，但兩旁界水之淺深（即二合水），與一合水之淺深，相去懸殊，一合水之淺深，與小明堂之淺深，相去亦懸殊（一合水從穴暈兩旁分下小明堂，即穴前一合水聚處，故二者深淺不同）。

The method of determining the depth of asite is as follows: some use the boundary waters on both sides, some use the small bright hall in front of the穴, and some use the first layer of converging water; for窝穴 and钳穴, if there is no first layer of converging water (the first layer of converging water is called crab eye water), and if there is no crab eye water, this is what the "堪舆经" says: "crab eye water does not distinguish the qi of the穴." Because deep and large窝穴 and钳穴 are formed in low areas, and the depth should be determined by taking the protrusion from the flat ground; if there is no crab eye water flowing under the ball eaves, then the converging and diverging water near the穴 should be considered as crab eye water, which is also the method of the golden basin穴. If this is not the case, then the depth should be determined by the second layer of converging water on both sides. There has been much debate throughout history. However, the depth of the boundary waters (i.e., the second layer of converging water) differs greatly from that of the first layer of converging water; and the depth of the first layer of converging water also differs greatly from that of the small bright hall. This is because the first layer of converging water flows down from both sides of the穴's aura, while the small bright hall is where the converging water gathers in front of the穴, so their depths are different.

且穴旁痕影水（即一合水）淺者止一二尺，葬穴不就、應如是之淺，或兩旁溪溝成界，深者數丈，葬穴不應如是之深，即二合水合於圓唇之下，形俯者，或有數丈高低，葬穴亦不應如是之深，然則何以定之，惟小明堂之深淺，與穴高低相等，似可以此其定浮沉。

Moreover, the water marks near the burial site (which is the first layer of converging water) are shallow, only a few feet deep; the burial pit should not be so shallow. In some places, the two sides are formed by streams or ditches as boundaries, and the depth can be several丈; the burial pit should not be so deep either. Even the second layer of converging water meeting below the rounded lip may have a difference of several丈 in elevation, but the burial pit should not be so deep. Then, by what standard should we determine this? Only the depth and height of the small bright hall are roughly consistent, so it seems that it can be used to determine the depth of the burial opening.

然每因之過淺，則有風吹蟻入之患（風吹則氣散土影，故出蟻入之），過深則有水溼黑爛之虞（陰來陽受脈緩者，氣浮，陽來陰受脈急者，氣沉，況氣浮宜淺，氣沉宜深，浮沉得宜，全在深淺恰中，為則過深過淺，則氣不蓄，即為腐骨之藏，古云：穴吉葬凶者，亦兼乘平浮沉深淺而言也）。況小明堂上下任人指點，增卑損益隨意可更，其深淺亦無足據。

But if one follows it for burial, it is often too shallow, leading to the danger of wind and ants entering the coffin (when the wind blows, the energy disperses and the soil becomes damp, causing ants to enter the coffin); if it is too deep, there is the worry of water dampness causing the coffin bones to turn black and rot (when the yin comes and the yang is received, and the momentum is gentle, the energy is floating; when the yang comes and the yin is received, and the momentum is urgent, the energy is sinking. Floating energy is suitable for shallow burial, sinking energy is suitable for deep burial; the proper balance of floating and sinking depends entirely on the appropriate depth. If it is too deep or too shallow, the energy cannot be retained, resulting in a burial that causes decay of the bones. An old saying says, "A good site but a bad burial," which also refers to the failure to properly grasp the balance of floating and sinking and the depth). Moreover, the upper and lower positions of the small bright hall can be arbitrarily adjusted by people, being raised or lowered at will, so its depth is not reliable.

惟金銀爐之淺深，與小明堂界水之淺深（此界水指一合水言），常自相符，宜以小明堂界水淺深尺寸為準則，多留真土托棺，不得鑿至爐底，每掘出小孔探之，將到爐底而止，真土者堅而不浮，韌而不硬，幹而不枯，潤而不溼，明彩而不昏暗，即生氣土也，爐底土，比真土稍淡，稍昏，稍幹，稍溼，稍粗，稍變，不必過硬，方為爐底。

Only the depth of the "Jin Yin Lu" (golden and silver furnace) often matches the depth of the small Mingtang boundary water (here referring to the first layer of converging water). Therefore, the depth of the small Mingtang boundary water should be used as the standard. More true soil should be left to support the coffin, and one must not dig down to the furnace bottom. When digging, one may make a small hole to test, and stop when approaching the furnace bottom. The true soil is firm yet not hollow, flexible yet not rigid, dry yet not dry and brittle, moist yet not overly wet, and bright in color yet not dark—this is soil containing life qi. The soil at the furnace bottom is slightly lighter, darker, drier, wetter, coarser, and slightly discolored compared to the true soil, and does not necessarily have to be very hard; this is the furnace bottom.

有等真土厚者，比小明堂更深數丈，若因土美深掘，過於小明堂，必有水溼之患（掘棄爐底穴深水入），故必須以小明堂為準，多留真土，托棺為是（地學云：穴之淺深，為葬法牧功一大著，如形粗勢大皮厚肉肥者，宜深。山小勢微皮嫩肉肥者，宜淺。此可預定，若求真土，必鑿而後見，不可預定。凡開穴先去浮沙浮石，真土有範圍有蓋底，或稍粗土為之範圍，蓋底之中方是精粹之土。太極之暈，有範圍狹小不足容棺止堪容棺者，亦天生自然，不容勉強，順勿打破外暈，暈有暈心多是碗人自土將透底乃見，見此即止，真土皮淺者，打下數尺見土變粗，或土盡見砂，見石急下真土作底三五寸，然後X棺穿可浮土外，取好土和灰堅X，則客水自消，不可掘穿爐底，術家以九星五星量淺深某山間當深幾丈，其說若妄，即量界水則淺深亦未必盡符，動手方知也）。

There is a type of place where the true soil is very thick, deeper than the small bright hall by several zhang; if one digs too deep just because the soil is good, exceeding the depth of the small bright hall, it will certainly bring about dampness and water problems (like digging through the furnace bottom, causing water to enter the pit). Therefore, one must take the small bright hall as the standard, leaving a layer of true soil to support the coffin. (The "Geology" text says: the depth of the grave is a major key in the method of burial. For those with a large form, strong momentum, thick surface, and rich soil, it is suitable to dig deep; for those with small mountains, weak momentum, thin surface, and poor soil, it is suitable to dig shallow—these can be determined in advance. As for finding the true soil, it can only be seen after excavation and cannot be predicted in advance. When opening the grave, one should first remove the floating sand and stones. The true soil has its own boundaries and cover, sometimes using slightly coarser soil as the boundary, with the finest soil inside the cover. Some太极晕 (taiji halo) have narrow ranges, insufficient to hold a coffin or only just enough to hold one; these are natural and cannot be forced, so one must not break the outer halo. Within the halo, there is a core, often resembling the bottom of a bowl, which can only be seen when digging close to the bottom. Once seen, one should stop immediately. For places with shallow true soil layers, digging a few feet down will reveal the soil becoming coarser, or even ending in sand or stone. At this point, one should quickly lay three to five inches of true soil as the base and then place the coffin. The floating soil outside the coffin should be filled with good soil and lime to compact it, allowing the guest water to naturally recede. One must not dig through the furnace bottom. Some geomancers measure depth according to the nine stars and five elements, claiming that a certain mountain should be dug to a certain depth; such statements are nearly baseless. Even if one measures depth according to boundary waters, the depth may not fully match, and ultimately, one must dig to find out.)

山龍以開面占地步者為勝，平洋亦然，蓋平洋開口，即如山龍面，山龍不開面為無氣，平洋不開口亦為無氣，其理一也（水分氣行，水合氣止，龍不開面，則水不分，平洋不開口，則水不合，故均為無氣）。

Mountains and dragons that can open their faces and occupy space are considered superior. Flat plains are the same. The "opening" of flat plains is equivalent to the "opening of the face" in mountain dragons. If mountain dragons do not open their faces, there is no energy; similarly, if flat plains do not open, there is also no energy. The principle is the same. When water splits, energy flows; when water converges, energy stops. If dragons do not open their faces, water cannot split; if flat plains do not open, water cannot converge. Therefore, both situations are considered to have no energy.

山龍有星體形勢帳峽纏護者，為占地步，平洋亦有星體形勢，帳峽纏護，其占地步亦一也，但平洋蹤跡，與山龍形體略有異同，今亦以縱橫收放，行止分合，向背斂割仰覆，枝幹大小分晰，龍體穴形，要之不外乎因水驗氣，古云：平洋得水為先，誠要語也。

Mountain dragons have star formations, accountable ridges and protective enclosures, and thus occupy a suitable site; plains also have star formations, accountable ridges and protective enclosures, and the principle of occupying a site is the same. The only difference is that the form and traces of plains are slightly different from those of mountain dragons. Therefore, here we analyze the body of the dragon and the shape of the site according to aspects such as length and breadth, convergence and divergence, movement and stillness, division and combination, facing and backing, cutting and cutting, up and down, and the size of branches and trunks. In summary, it all comes down to the four words "checking the qi through water." An old saying goes "in plains, water comes first," which is indeed an important point.

氣者，水之母也，水者，氣之子也，有氣斯有水，有水斯有氣，氣無形而難見，水有跡而可求，水來則氣來，水合則氣止，水抱則氣全，水匯則氣蓄，水有聚散，而氣聚散因之，水有淺深，而氣之厚薄因之，故因水可以驗氣也。

Qi is the mother of water, and water is the son of Qi: there can be water only if there is Qi, and there can be Qi only if there is water. Qi has no form and is invisible; water has traces and can be sought. When water comes, Qi comes; when water converges, Qi stops; when water embraces, Qi is complete; when water gathers, Qi is stored. Water has both gathering and dispersing, and Qi follows accordingly; water has both shallow and deep areas, and Qi follows accordingly in its thickness and thinness. Therefore, one can test Qi by means of water.

若池湖蕩胸無收，則氣不能聚，江湖潑面無案，則勢不可當（入懷之水太寬為蕩胸，必須退後收小或近收貼穴小水，方可取城，入水當面直沖為潑面，宜有近案遮攔，不致直見汪洋為妙，詳後枝幹篇）。其易盈易涸，急去急來，倏淺倏深，或環或直者，亦有盛衰之應，惟大水之內又有小水，重重包裹，方見氣之藏而聚。大界之內，更有微茫，隱隱分合（貼穴痕隱水），方見氣之動而止。

If the water in a pond or lake ripples up to the chest without being contained, the energy cannot be gathered; if the water from rivers or lakes rushes toward the face without the presence of a case mountain to block it, the momentum cannot be resisted (water that is too wide entering the embrace is called "荡胸," and one must step back to take a smaller containment or collect nearby small streams close to the burial site to establish the layout; water that directly rushes toward the face is called "泼面," and there should be a nearby case mountain to block it, so that one does not see an expanse of water at a glance. See the section "Branches and Trunks" later for details). Water that is easily full and then dry, rushes quickly and then recedes, fluctuates between shallow and deep, and alternates between embracing and flowing straight, also has its own signs of prosperity and decline. Only when there is a large body of water with smaller waters layered around it can the energy be hidden and gathered; only when there is a major boundary water with subtle and faint divisions within it (that is, the water tracing the burial site) can the energy be active and settled.

故眷（去而回顧）、戀（深聚留戀）、回（迴環曲折）、環（繞抱有情）、交（兩水交會）、鎖（關萬緊密）、織（之口如織）、結（眾水匯瀦）皆氣之所在也。穿（穿胸破肋）、牽（天心直出，牽動土牛）、射（小水直來，形如箭射）、反（形如反弓），直（來去無情）、沖（大水沖來）皆氣之離也。如反者使之環抱，直者使之曲折，散者可以聚之，去者可以蔽之，挽回造化，亦在人功，但本身血脈有情顧後者（貼穴小水環繞也），務宜按親，幹龍大水，無意留戀者，不可扳援，若山谷之平洋，山多水少，雖見大水無害，總要自家界合為先耳（貼穴界合無論山洋，必不可少）。

Therefore, terms such as '眷' (water flowing away but looking back), '恋' (deep water gathering and lingering), '回' (winding and turning), '环' (water circling around the tomb with affection), '交' (two bodies of water meeting), '锁' (tight barriers), '织' (water paths crossing like a loom), and '结' (numerous waters converging into a pool) all indicate the presence of qi. On the other hand, terms such as '穿' (penetrating the chest and ribs), '牵' (water flowing straight from the sky's center, pulling the earth ox), '射' (small water flowing straight like an arrow), '反' (shape like a reversed bow), '直' (flowing and departing without sentiment), and '冲' (large water rushing in) all indicate the dispersal of qi. If a reversed bow can be transformed into a surrounding embrace, a straight flow can be made winding, and scattered waters can be gathered, then reclaiming the natural order is within human capability. However, for those with genuine affection, returning to look back (small waters circling around the tomb), one must closely use them. For large rivers without sentiment, one should not force attachment. As for plains in valleys where there are many mountains but little water, even if large waters are seen, they are not a problem. The most important thing is to have boundary waters meeting at the tomb (boundary waters meeting at the tomb, whether in mountainous or flat land, are essential).

兩水夾送龍身直行者為縱，兩邊枝水插入者為橫。大龍奔行數百十里，或數十里，或一二里，兩邊枝水插入，如八字樣者為帳，枝水分流，或數百里，或十餘里者為大帳，一二里者為小帳，兩邊枝水長短不齊，闊狹不一，帳之邊多邊少，龍之中出偏出，均於此辨之，帳大而多者龍大，帳小而少者龍小，亦有借縱為橫，借橫為縱者，總以枝葉茂地步廣者力大。

Two streams of water flanking and guiding the dragon body moving straight ahead are called 'Zong' (longitudinal); when branches of water flow in from both sides, it is called 'Heng' (transverse). When a large dragon travels hundreds of miles, or tens of miles, or just one or two miles, and branches of water flow in from both sides forming a shape like the character 'eight', this is called 'Zhang' (enclosure). If the branches of water spread out for hundreds of miles or tens of miles, it is called a large Zhang; if they spread for just one or two miles, it is called a small Zhang. When the branches of water on both sides are of uneven length and width, and the Zhang is more on one side than the other, whether the dragon body emerges from the center or from the side can be discerned from this. A dragon with a large and numerous Zhang is considered large, while a dragon with a small and few Zhang is considered small. There are also cases where 'Zong' is used as 'Heng' and 'Heng' is used as 'Zong'. In any case, the strength is determined by the abundance of branches and the broadness of the land.

但平洋縱橫，不如山龍易見，枝龍縱橫，又不如幹龍易見，蓋幹龍有大江大河為憑，而枝龍惟小河小濱，或低田低地，忽縱忽橫，難以體認，非遠著足力，細細推求不可，其龍身來去脊脈，只以兩邊小河小濱插入，或低田低地中，有一段高起處證之。

However, the ridges and valleys of plains are not as easily visible as those of mountain dragons, and the ridges and valleys of branch dragons are not as easily visible as those of main dragons. This is because main dragons have large rivers and major streams as evidence, while branch dragons only have small streams and ditches, or low fields and lowlands, which sometimes run longitudinally and sometimes transversely, making them difficult to observe and identify. One must travel far and carefully investigate to recognize them. The body of the dragon's movement can only be verified by the traces of small streams and ditches on both sides, or by a raised section in the middle of low fields and lowlands.

河界田，而田之闊大處是橫，濱界田，而田之狹長處是縱，小濱橫生處是橫，直生處是縱，未分小濱之前是橫，已分小濱之後是縱，小河倏而橫流，小濱忽而直生，忽而橫生，低田低地，亦如是者，都是借縱為橫，借橫為縱也。

The river divides the fields, and where the field surface is wide, it is called horizontal; the creek divides the fields, and where the field surface is narrow and elongated, it is called vertical. A small creek that branches out horizontally is called horizontal, and one that branches out vertically is called vertical; before the small creek is formed, it is horizontal, and after the small creek is formed, it is vertical. When a small river suddenly flows horizontally, or a small creek suddenly flows straight or horizontally, the low fields and lowlands also change in this way. All these cases belong to the category of borrowing vertical as horizontal and borrowing horizontal as vertical.

總之縱者中尊自主，橫者側體顧人，縱如菜臺花心，橫如菜葉花瓣，菜葉花瓣，為護其心，枝腳纏護，因衛其主，橫者是開為合之機，合者是收成縱之局，故有縱不可無橫，有橫不可無縱，有縱無橫者，即無蓋護，有橫無縱者，何以成龍，然亦有等龍身，在大江大河之中，或隔十餘里，或隔一二里，有圬田浮於水面，如鷗鷺之浴波，或如珪如壁，大小長短相間斷續而來，此以小而直長者為縱，大而橫闊者為橫，察其到頭，定有真止，故龍穴皆縱中之事，砂水皆橫中之事（龍脈雖多曲折，總居中而貫穴，砂水即有直長，皆在龍穴兩旁分餚）。

In summary, even though it stands in the center as the master, it also turns sideways to care for others. Vertically, it is like the core of a vegetable or a flower, while horizontally, it is like the leaves or petals. The leaves and petals are meant to protect the core, and the branches and roots wrap around to guard the main stem. Horizontally, it is the 'opening' that prepares for 'closing,' and closing again is the 'receiving' that forms the vertical structure. Therefore, there cannot be vertical without horizontal, nor horizontal without vertical: without horizontal, there is no protection; without vertical, how can it be considered a dragon? Furthermore, there is another type of dragon that lies within large rivers or streams, sometimes separated by tens of li, sometimes by just one or two li, with paddy fields floating on the water's surface, resembling egrets on the waves, or like a jade bi or a jade gui, varying in size and length, coming in a broken, intermittent manner. In such cases, the small and straight ones are considered vertical, while the large and broad ones are horizontal. Observing where they end, there must be a true stopping point. Therefore, dragons and theirsite (dragon points) belong to the vertical aspect, while ridges and water belong to the horizontal aspect (although dragon lines may have many bends, they ultimately run through the center to the穴位; even though ridges and water may be straight and long, they are always found on either side of the dragon and the穴位).

收者，束細嚥喉也，龍身行度處，以之定峽，到頭一節，以之觀入首，即所謂束氣也。平洋無脊脈可憑，全在收處察其真假，證其來源，放者開枝腳也，帳蓋之大小，纏護之短長，均於此定之，大龍有大收大放，蓋帳關峽是也，小龍只小收小放，個子蜂腰是也，收放愈多則愈有勢，愈大則愈張揚，蓋收者如火筒風箱，小其竅而氣方健，放者如瓜藤果木，茂其枝而本自大也。

The term "shou" refers to the act of narrowing the throat. Along the body of the dragon, it is used to determine the narrow pass; at the end, it is used to examine the entrance, which is called "shu qi" or gathering the energy. In flat plains where there are no ridges to serve as a reference, the authenticity and origin are determined solely by observing the narrowing and its confirmation. The term "fang" refers to the act of spreading out the branches. The size of the canopy and the length of the wrapping and protection are all determined by it. A large dragon has a large narrowing and spreading, which is called the canopy and pass; a small dragon has a small narrowing and spreading, which is called the character shape and the wasp waist. The more narrowing and spreading there is, the stronger the momentum; the larger it is, the more grand the appearance. Because narrowing is like a blowtorch and bellows, making the outlet small so the energy becomes strong; spreading is like the branches of a gourd vine or fruit tree, with abundant branches, the main body naturally becomes strong.

然非兩邊技水插入，不見其收，非兩邊枝水分開，不見其放（插入言枝水，自乾水生入分開言，兩水自龍身分開如個字，二者其義一也）。或一邊枝水插入，一邊無枝水分開，即是邊有邊無，或一邊枝水插入，一邊分了數段，方有枝水分開，如不對節之草者，即為參差不齊（此指直龍而言，如橫龍旋轉者，不以此論），非真收真放也。

However, without branches and water coming in from both sides, one cannot see the convergence; without branches and water spreading out from both sides, one cannot see the dispersion (the term 'insertion' refers to branches and water coming in from the main water, while 'separation' refers to two streams of water branching off from the dragon body in a character 's' shape. In essence, both terms mean the same thing). If there is a branch and water coming in on one side but not on the other, it is called 'one side present, the other absent'; if on one side there is a branch and water coming in, but on the other side there is a branch and water branching out only after several segments, like wild grass where the joints are not aligned, it is called 'uneven and irregular' (this applies to straight dragons; for horizontal dragons that turn, this rule does not apply). These are not true convergence and dispersion.

收放真者，大略與山龍過峽相同，但山龍之起伏高顯然可見，平洋之起伏低，殊難識認，總以兩邊枝水插入為憑，因收處而見其放，放處而見其收也。至龍身行度處，高山以特起為少祖，平洋以特收為少祖，故穴後之收放，比後龍更為緊要。

True convergence and dispersion are roughly similar to the way a mountain dragon passes through a narrow area. However, mountain dragons have high undulations, which are easily noticeable at a glance; in flat plains, the undulations are low and difficult to recognize, so one must rely on the branches and streams on both sides to determine them. From the place where it converges, one can see its dispersion; from the place where it disperses, one can see its convergence. As for the path of the dragon's body, in high mountains, the specially raised hill is considered the minor ancestor; in flat plains, the specially converging area is considered the minor ancestor. Therefore, the convergence and dispersion behind the site are more important than those behind the dragon.

但後龍開帳過峽，有兩邊枝水插入者，或一邊枝水插入，一邊但有低田為界者，亦以帳峽論，不過力量稍輕，若在穴後一節，兩邊枝水插入，固為束氣，亦有一邊有枝水，一邊但有低田低地為界，或兩邊俱是低田低地，中間高起一段，亦為束氣之真（大坂平田兩邊無枝水插入，又無高低束氣之形，宜飛邊吊角而插，蓋近穴雖無束氣，其氣必有分水之峽也，然飛邊須邊上展開堂局，吊角須角上動而有情，即四面有水，甚遙不拘，方圓大坂，中間插進一瀆，而彎抱者，亦有結作，若邊角俱無，穴情中間又無漕水插入，但得微微起伏有唇口堂砂，殆如隱面山龍，精神藏而不露，不可以無明水而棄之）。

However, when the dragon ridge passes through a section where there are branches of water entering from both sides, or when there is a branch of water on one side and low fields on the other, they should still be considered according to the principles of the ridge and its passage, though their strength is slightly less. If in the section immediately behind the mound, branches of water entering from both sides certainly indicate a binding of the qi; there is also a case where there is a branch of water on one side and low fields on the other, or where both sides are low fields but there is a raised section in the middle, which also indicates a true binding of the qi. (In the case where there are neither branches of water entering nor a binding shape formed by high and low ground on both sides of a flat field, the method of 'flying edge' and 'hanging corner' should be used to determine the mound. Although there is no binding of the qi near the mound, its qi must have another section where the water divides. However, 'flying edge' requires the surrounding area to have a broad and open layout, while 'hanging corner' requires the corner to be lively and harmonious. Even if there is water on all four sides but it is far away, it is not necessary to be overly concerned. A large flat field that is square or round, with a channel passing through the middle and winding around in a curved manner, can also form a mound. If there are no branches of water or corners, and there is no channel of water entering the middle of the mound, but there is a slight elevation, a lip-like edge, and a surrounding hill, it is like a hidden mountain dragon, with spirit concealed and not revealed. It should not be discarded simply because there is no clear water.)

其收放之極大者，兩邊護砂，有金箱玉印，日月旗鼓，琴筆劍笏倉庫諸形，或拱龍峽，或護穴場，文具應文，武器應武，堆錢倉庫主富，琴鼠鳳鶴主仙，形吉者吉，形凶者凶，吉形穴中見之吉，不見猶奇，脊脈之龍，其形多連於本身，或見於低田低地，或見於高田高地，平薄之龍，每於隔河隔濱見之，或見於水面，或見於平田平地，總以向我有情者吉，無情反背者凶。

Large and open areas will have protective sand formations on both sides appearing as golden boxes, jade seals, sun and moon, flags and drums, zithers, brushes, swords, handboards, granaries, and so on. Some guard dragon passes, while others protect the burial site. Those resembling writing tools indicate literary prestige, while those resembling weapons indicate military positions. Shapes resembling piles of money or granaries indicate wealth. Shapes resembling zithers, mice, phoenixes, or cranes indicate the emergence of people with spiritual or supernatural abilities. Good shapes bring good fortune, and bad shapes bring misfortune. If good shapes are visible at the burial site, they are good; if not visible, they are even more extraordinary. For dragons with a ridge pulse, these shapes often connect with the body of the dragon, or appear in low fields or lowlands, or in high fields or highlands. For flat and shallow dragons, these shapes are often seen across rivers or streams, or on water surfaces or flat fields. In summary, shapes that face towards the burial site and show affection are good, while those that are indifferent or opposite are bad.

平洋少騎龍斬關之穴者何，蓋平洋以水行證龍行，以水止證龍止，不若山龍有形局可借者比，故曰：到頭水聚方能止，水若無收氣遠奔，然此亦就大合之內有小合者言；若直臨大水交襟之處（此大合水處），形必漸小，纏護必短縮，鉗局面必不開，以為盡龍而收之，必致衰敗。

Why are there few instances of dragon riding or gate cutting in plains? Because in plains, the movement of water confirms the movement of the dragon, and the gathering of water confirms the stopping of the dragon. This is different from mountain dragons, which have their own forms and structures to rely on. Therefore, when water gathers at the end, the dragon is considered to have stopped; if the water cannot be contained, the energy will scatter far away. However, this statement refers to the situation within a great assembly where there is also a minor assembly. If directly facing a large water convergence (that is, a major gathering of water), the mountain shape must gradually become smaller, the surrounding hills must be shorter, and the钳 shape must not be able to form. If one mistakenly thinks that the dragon has reached its end here and decides to take a site here, it will certainly lead to decline.

楊公曰：尋到山窮水盡時，地作茅叢容易棄。故須倒尋轉去，看有一股下砂小水纏繞處，只收一邊之水，或橫開鉗局，或倒掛金鉤，方是真止，平洋龍之橫結多，而直結少者，亦形勢使然也。

Yang Yunsong said, "When you reach the end of a mountain and the water has run out, the land is easy to abandon as a patch of weeds." Therefore, one must go back to search for a place where a stream of sand and a small body of water encircle it. There, the water comes from only one side, or it spreads out horizontally in a钳 shape, or it forms a hanging gold hook embracing the area. That is the true stopping point. In flat plains, dragons tend to form horizontal structures more often than vertical ones, which is determined by such formations.

口議曰：二水夾出莫當前，宜向左邊或右邊，神仙倒仗宜橫作，下手雖空也進田。又曰：二水夾出莫當中，中心水去十分凶，翻身作向朝來脈，發福綿綿為坐空（二詩前一首申明上文莫開鉗局之義，穴宜橫作。後一首申明上文倒掛金鉤之意，穴宜逆掛）。故大水未合而小水合，得下關水來纏繞者，定有真止，大水合而內無小水纏繞者，不得為止也。

The "Oral Discussion" says: "When two streams of water enclose an area, do not face directly towards the center; instead, face to the left or the right. When the divine staff is inverted, it should be laid horizontally, even if the hands are empty, it can still bring in land." It also says: "When two streams of water enclose an area, do not face directly towards the center; if the central water flows away, it is extremely凶 (dangerous). If the direction is turned to face the coming ridge, it will bring continuous blessings, as if sitting on an empty space." The first poem explains the previous statement about not opening a钳局 (clamping situation) in the center and the meaning of the穴 (site) being laid horizontally. The second poem explains the previous statement about the inverted golden hook and the meaning of the穴 (site) being hung in reverse. Therefore, if large water has not yet converged but small water has already converged, and also water from the lower gate comes to wrap around, it is definitely a true stop. Conversely, if large water has converged but there is no small water wrapping around inside, it cannot be considered a stop.

若逆水之龍，其來處原是兩水夾送順行，或而翻身逆朝來水（界龍之水流東，界穴之水亦流東，為順局，若界龍水流東，而界穴水流西為逆局，如龍身順行有漕插入為後托與逆結同）。雕逆轉處最多，不過數節，而其內邊小界水，與逆轉之龍勢相迎，方有真止（如外邊龍勢左旋，內邊枝縫水右旋，方見內界之合，龍右旋者倒推），如內邊小界水，仍隨龍順行，必是砂體。經云：順水直沖而逆回結穴，方知體段之真，逆水真沖而合襟在後，斷是虛花之地，此之謂也（平洋坐空朝滿，須得低田低地，為明堂，前有明堂，後有束氣自有鉗口、下砂以證，內界小水環繞，若合襟穴後內無界穴之水，何以成穴，即如裹頭水為凶者，亦因內無小水環繞之故）。小界中者，即枝縫中水，故又名枝縫水。

As for dragons that flow against the current, their origin is also between two streams, flowing naturally with the current. However, at a certain point they turn back and flow against the direction of the incoming water. If the boundary dragon water flows east and the boundary site water also flows east, it is a favorable situation. But if the boundary dragon water flows east while the boundary site water flows west, it is an unfavorable situation. If the dragon flows smoothly but a channel flows in to support it from behind, it is similar to the case of an inverse flow. The place where the dragon turns back against the current is limited to a few sections at most, and it must be supported by the inner boundary water flowing in the opposite direction to the dragon's movement to form a true stopping point. For example, if the outer dragon flows to the left, the inner branch water must flow to the right to show the meeting of the inner boundary. If the dragon flows to the right, the inner branch water should flow to the left accordingly. If the inner boundary water still flows with the dragon in the same direction, it must be a hill or ridge. The classic texts say, "When a dragon flows with the current and then turns back to form a site, it shows the true shape of the terrain; when a dragon flows against the current and the meeting point is behind, it is a false site." This is exactly the meaning. In flat land with an empty front and full back, the site must have low fields and low land as the bright hall. There should be a front bright hall and a rear gathering of energy, naturally forming a mouth and the lower land to serve as a seal. The inner boundary water should encircle the site. If the meeting point is behind the site but there is no inner boundary water, how can a site be formed? Also, the reason why "wrapping head water" is dangerous is because there is no inner boundary water encircling it. The inner boundary water refers to the water in the branch channels, so it is also called "branch channel water."

平洋分合之大小真假，何以證之？曰：不拘江河溪流，與龍之枝腳纏護，俱夾收在內者，是大分合（此分指分龍處，合指大合水處是也），即界龍之水，枝腳纏護之內，或低田低地，或小溝小濱，兩邊夾來，先分後合，以界脈入穴者是小分合（此分指行龍處，合指纏護外水合處），即界脈之水，入首之處，分開枝水，使咽喉束細，而脈清氣健（此穴後分水），到穴之處，逆繞下關，使堂局緊收，而脈止氣聚（此穴前水合），是真分合，即成龍成穴之水（有真分合可證龍穴俱真，故曰：成龍成穴之水）。

How can we verify the true nature of large and small divisions and convergences in flat land? The answer is: regardless of rivers, rivers, or streams, wherever they encircle and accompany the dragon's branches, enclosing the dragon within, this is called "large division and convergence" (here, "division" refers to the place where the dragon branches off, and "convergence" refers to the main convergence of water), which is the water that defines the boundary of the dragon. Within the encircling branches, whether in low fields or small ditches, if the water flows from both sides, first dividing and then converging, used to separate the energy lines and guide them into the site, this is called "small division and convergence" (here, "division" refers to the place where the dragon travels, and "convergence" refers to where the water from outside the encircling branches converges), which is the water that defines the energy lines. When the water divides at the entrance, it narrows the throat, clarifies the energy line, and strengthens the vitality (this is the dividing water after the site); when the water flows backward around the lower gate at the site, it tightens the surrounding area, stops the energy line, and gathers the vitality (this is the converging water before the site) — this is the true division and convergence, which is the water that forms the dragon and the site (since true division and convergence can verify that both the dragon and the site are genuine, it is called the water that forms the dragon and the site).

有大分合無小分合，是假龍，有小分合，無真分合，是假穴。故真分合，更不可少（以上言水之分合證龍穴也）。

Only when there is a large convergence and no small convergence is it a false dragon; only when there is a small convergence but no true convergence is it a false site. Therefore, true convergence is especially indispensable. (The above is using the convergence and divergence of water to verify the dragon and the site.)

平田旁舒兩翼，層層湧來，俱有向前之勢者，亦是分，圓唇中間彈出，兩角收上，如月魄之倒覆轉者，亦是合，使無層層撲來之勢，何以見其龍之分而行，若無倒收之圓唇，何以證其氣之止而水之合，昔人謂桃花滾滾非真穴，又謂：真氣之止，不待臨流，而氣已先收，皆指此也（以上言砂之分合證龍穴也）。

The flat field spreads out on both sides like the wings of a bird, layer after layer coming forward with a dynamic momentum, which is called "fen" (division). The rounded lip protrudes from the center, with both sides curling upward, resembling an inverted crescent moon embracing the center, which is called "he" (convergence). If there is no momentum of layers advancing, how can we see the dragon dividing and moving forward? If there is no rounded lip curling upward, how can we confirm that the energy has stopped and the water has converged? The ancients said, "The blooming peach blossoms are not true depressions," and also said, "True energy stops without waiting for the water to flow, for the energy has already been gathered," all referring to this principle. (The above discusses how the division and convergence of terrain confirm the presence of the dragon and the true site.)

蓋平田有行龍之象，即有分而無合，圓唇有倒收之形，即有合而氣止，況圓唇而為穴之餘氣，可驗生氣之有無，有生氣吉，則氣有餘而唇吐，無氣則無唇，然有圓唇之合，又不可無本身兩砂兜抱其唇，否則內界有合，內堂何能聚，必有大界水扣肋割腳之害，故乘脊者，要鉗口兜其唇（有鉗口即是兩砂兜抱，可證貼穴小水分合），看水繞者，須內界繞其唇（有內界分合，即是微砂環抱），以砂內必有水（承鉗口兜其唇言），水外必有砂也（承內界繞其唇言）。故砂水之合，圓唇之合，缺一不可。

Because if a plain field only has the form of a dragon, it is divided but not united; if a rounded lip has the shape of a reverse collection, it is united but the qi has already stopped. Moreover, the rounded lip is originally the residual qi of the pit, and can be used to test whether there is life qi: if there is life qi, it is auspicious, and the qi remains and is exhaled through the lip; if there is no qi, there is no lip. However, even if there is a rounded lip that is united, there must be two ridges of mountain from the main mountain to enclose the lip; otherwise, although the inner area is united, how can the inner hall retain the qi? There will certainly be calamities such as the main boundary water cutting the ribs or the feet. Therefore, for land that follows the ridge pulse, there must be a clamp mouth to enclose the lip (a clamp mouth is equivalent to two ridges enclosing, which can confirm the division and union of the small water near the pit); for land where water surrounds, there must be inner boundary water flowing in front of the lip (the division and union of the inner boundary is equivalent to having fine ridges surrounding). Because within the ridges there must be water (this follows the statement about the clamp mouth enclosing the lip), and outside the water there must be ridges (this follows the statement about the inner boundary surrounding the lip). Therefore, the union of ridges and water, and the union of the rounded lip, are both indispensable.

附圖。上圖（三分三合水圖）界龍水，兩邊如八字分開，是第一分，外明堂是第三合，即大分合也，界脈水八字分開，是第二分，中明堂是第二合，即小分合也，貼穴小水，亦如八字，是第三分，內明堂，是第一合，即真分合之水。賴公曰：大地有三分三水，中地二分二合，小地惟貼穴一重分合水而已（指界穴小水言）。

Here is an illustration (the current text only includes a description, the image is lost). The diagram above, called the "Three Divisions and Three Harmonies Water Diagram," shows that the water on both sides of the boundary dragon flows like the character "eight" (ba zhi), which is the first division. The outer bright hall is the third harmony, which is called the great division and harmony. The water along the boundary ridge flows like the character "eight," which is the second division; the middle bright hall is the second harmony, which is called the small division and harmony. The small water near the tomb also flows like the character "eight," which is the third division; the inner bright hall is the first harmony, which is called the true division and harmony water. Lai Buyi said: Great land has three divisions and three harmonies, medium land has two divisions and two harmonies, and small land only has the one division and harmony water near the tomb (referring to the small water along the boundary of the tomb).

按：平洋順龍結，而有脊脈者，官坐高乘氣，而插當以前圖為式，若順龍橫結逆結，穴後與左右宜低，所以見本身之高且低，則有水以證水，外有砂環抱，其取短漕沖昭者，亦是此意，至穴前雖宜向高，但須明堂低聚，堂外砂高為吉，若前無明堂，不成穴矣。

According to this, when a dragon line runs smoothly across a flat area and forms a ridge with a mound, one should situate the grave on a high place to receive the qi flowing downward, following the pattern shown in the previous diagram. If the mound is formed by the dragon line crossing horizontally or against the direction of the dragon, then both the back and the sides of the mound should be lower, so that the mound itself appears higher. Since the land is low, water will naturally gather there, and water can confirm the presence of qi. Additionally, there should be surrounding ridges outside the mound. As for some places where a short ditch is aligned facing the mound, it is based on the same principle. Although the front of the mound should ideally face a higher area, it is essential that the bright hall is low enough to collect water, and that the ridges outside the bright hall are high, which is considered auspicious. If there is no bright hall in front of the mound, then it cannot be considered a proper site for a grave.

脊脈之龍，看砂之向背為主，而水之向背，自在其中，平薄之龍，看水之向背為主，而砂之向背，自在其中，然砂之向背，又在開口之有無真假，見水之向背，又在大水內小水外有無繞抱之砂見之（平洋正宗云：平洋點穴全在配砂，配得砂來便用得水）。

There are flat plains with dragon-like ridges that primarily rely on the direction and position of the soil ridges, while the direction and position of water are naturally included within this consideration. For flat and shallow ridges, the main focus is on the direction and position of water, while the direction and position of soil ridges are naturally included. However, the direction and position of soil ridges must also consider whether the opening is genuine or not. Similarly, the direction and position of water must also consider whether there are surrounding soil ridges both inside the large water body and outside the small water body, in order to be clearly visible. (The "Authentic Classic of Plain Land" states: In plain land, the key to selecting a site is to match with soil ridges; once the soil ridges are properly matched, water can be effectively used.)

蓋平洋有以低田低地作堂作界者，堂界之外，必有高起之砂，可辨其向背，如四面之砂，皆外背內面而相向者，是真口而氣聚（真口兩砂或長短不齊，須下砂長而外背內面抱唇逆上，方得明堂氣聚，如下砂逆轉作案，上砂只要面來向穴，略短無妨，上砂順轉作案，得下砂逆上攔住，上砂不使順竄為吉，兩砂均勻者穴居幹中，邊長邊短收先到之砂與山龍鐃滅挨棄法同，然逆局不以順砂為嫌，故平洋猶貴認龍，認龍之法，以水作地看，以地作山看，更以大界水定來龍，小界水看入首，故寬眼界，細心理會則順逆自無遁形。蓋水所以界龍脈龍身順逆，惟水可憑，若便以水為龍，不明認龍之法，畢竟似是而葬，古人以眼倒星辰豎起看者，即此意也）。

On flat plains, if low fields are used as the Bright Hall and boundary water, then there must be elevated ridges outside the Bright Hall and boundary water to distinguish the facing and backing directions. If all the surrounding ridges have their outer sides as backing and inner sides as facing, and they all turn inward, this is called a true mouth, which can gather energy. The two ridges of a true mouth sometimes vary in length; the lower ridge should be longer, with its outer side as backing and inner side as facing, embracing the lip and rising upward, so that the Bright Hall can gather energy. If the lower ridge turns backward to form a mountain, the upper ridge only needs to face the site, and being slightly shorter is acceptable. If the upper ridge turns forward to form a mountain, there must be a lower ridge turning backward to block it, preventing the upper ridge from flowing away with the water, which is considered auspicious. If the two ridges are evenly balanced, the site is located in the center. If one ridge is longer and the other shorter, the site should be aligned with the ridge that arrives first, following the same principle as the method of using ridges in mountain dragon patterns. However, an inverse situation does not dislike the forward ridge. Therefore, on flat plains, recognizing the dragon is especially important. The method of recognizing the dragon is: treat water as land, and land as mountains; use major boundary waters to determine the coming dragon and minor boundary waters to observe the initial approach. As long as one broadens their vision and carefully examines, the direction of the dragon's flow, whether it is forward or backward, will be clearly visible. Because water is used to separate the dragon's path, the forward or backward direction of the dragon's body can only be determined by water. If one mistakenly treats water as the dragon and fails to understand the method of recognizing the dragon, the burial will be incorrect. The ancients said, "Look at things upside down and look at the stars vertically," meaning this.

設有一面反背者，是假口而氣散（砂背水亦反也），無口則更無砂可辨，其向背而氣亦散（此承看砂之向背言）。

If there is a reverse facing, it is considered a false mouth, and the energy will scatter (when the terrain turns back, the water also flows against the direction). If there is no mouth at all, there is even less terrain to distinguish front and back, and the energy will naturally scatter as well. (This passage continues from the previous discussion on 'judging the front and back of the terrain.')

大水內有小水界開，方有小水交合，可辨其水之向背，如下手邊之小水，左轉來向，上手邊之來水，右轉來向，是水繞而氣聚（水繞即是砂抱），若下手邊之小水，當逆向右邊者而反順行（向左而去），上手邊之來水，當趨向左邊，與下手左轉砂水相逆者，而反趨右，是水不向不繞而氣散，大水之內，無小水界開而相合，則更無水可別其向背，而氣亦散矣（此承看水之向背言），故內無開口之砂小水環繞相向者，此外雖有砂水相向，總無益也（此申明外有大水內無小水環繞之病，蓋小水兩邊環抱方為開口之證，據其一邊小水灣環，一邊得低田低地為界，亦是開口，若此有一邊小水而直硬者，外有砂水相向亦假）。

Within a large body of water, there must be smaller bodies of water to form a boundary and distinguish the direction of the water, allowing it to meet and converge, thus enabling the determination of the water's orientation towards or away from the site. For example, if the small water on the lower side turns left to face the site, and the incoming water on the upper side turns right to face the site, this is considered water circling around and gathering energy (as the water circling around is equivalent to the terrain surrounding the site). Conversely, if the small water on the lower side should naturally flow to the right but instead flows left, and the incoming water on the upper side should naturally flow to the left but instead flows right, this is considered water neither facing nor circling around, leading to the dispersion of energy. If there is no small water within the large body of water to form a boundary and meet, then there is no water to determine the direction, and the energy is naturally dispersed. (This passage continues from the previous discussion on 'determining the direction of water'.) Therefore, if there is no opening terrain or small water circling around to face the site internally, then even if there is terrain or water facing the site externally, it will ultimately be of no use (this explains the problem of having a large body of water externally but no small water circling around internally. It is important to know that having small water on both sides forming an opening is the proof of an opening; if one side has a bending small water and the other has a low field or flat land as a boundary, it also counts as an opening. However, if there is only one side with a straight and rigid small water, then even if there is terrain or water facing the site externally, it is false.)

圖說明：曲縷鉤轉結構易曉，若頂來氣而對圓唇，則水城 頭，左右無砂，不成穴矣，此則開斧撞乘，後水灣環，前水曲出，兩砂交鎖有情吉。

The diagram's explanation (the current text only remains, the original image is lost): the structure of winding water paths like a line, with twists and turns embracing the site, is easier to understand. If the energy comes straight from above and directly faces the round mouth, then the water city would directly hit the穴位, and if there is no sand on both sides, it cannot form a good site. This diagram depicts the pattern of "open axe collision and riding": the water bends and embraces the site behind thesite, and the water flows in a winding way in front of thesite, with two ridges of sand locking together in a harmonious way, thus being auspicious.

或曰：山龍忌斂割，平洋亦忌否？曰：大界水之內，無小水界開，與無鉗口之分，即是斂也，到頭之處，無砂水真分，圓唇之前，無砂水真合，即是割也，蓋無分即斂，斂即必割，斂於入穴之處，水即沖身，斂於兩背之間，水即割臂，斂於穴前，水即割腳，故大口之內，有小口分合，大水之內，有小水分合者，方無沖割之患，大水分合，是大口，小水分合，鉗局分合，故大水之內，須尋小水，大口之內須尋小口（此數語包括平洋諸書認穴之法）。

Someone asked: Are mountainous areas and plains both subject to the prohibitions of "敛" and "割"? The answer is: Within the main water boundary, there is no small water boundary opening, and there is no division at the mouth, this is called "敛"; at the end, the soil and water do not truly divide, and before the round lip, the soil and water do not truly meet, this is called "割". Because lack of division is "敛", and once "敛" occurs, "割" necessarily follows. If "敛" occurs at the entrance of the site, the water will rush against the body; if "敛" occurs between the two shoulders, the water will cut the arms; if "敛" occurs in front of the site, the water will cut the legs. Therefore, within the large mouth there must be a small mouth with division and meeting, and within the large water there must be small water with division and meeting, to avoid the dangers of rushing and cutting. The division and meeting of large water is the large mouth, and the division and meeting of small water is the division and meeting of the钳局. Therefore, within the large water, one must look for small water, and within the large mouth, one must look for a small mouth. (These few sentences summarize the method of identifying the site in all the schools of plains geography.)

或曰：山龍忌覆喜仰，平地亦然否？曰：仰屬陽，覆屬陰，山龍是陰體，當於覆中取仰，故突出處以平為貴。平洋是陽體宜於仰中取覆，故平中以突為奇，然在陰砂開口之中，隱隱如沒牛吹氣，盞內浮酥，泥中隱鱉者，方不患覆（即微突頂之意）如突大而顯者，必須開微薄之面，吐平仰之唇（自突大插坦之意，此指在陰砂開口之中而言），與山龍喜仰忌覆同。

Someone asked: "Mountains and dragons dislike being covered and prefer to be upright; is this also true for flat land?" The answer was: "Upright belongs to yang, covered belongs to yin. Mountains and dragons are originally of a yin form, so they need to take a little upright from among the covered positions, thus the prominent parts are valued for being flat; flat land is originally of a yang form, so it should take a little covered from among the upright positions, thus the flat areas are valued for having a protrusion. However, if this protrusion is within a yin sand opening, appearing faintly like a water buffalo breathing underwater, like a thin layer of ghee floating on top of a bowl, or like a turtle hidden in the mud, then it is not afraid of being covered (meaning a slight protrusion at the top). If the protrusion is large and obvious, then a thin surface must be cut on top, and a flat and upright lip must be formed (this refers to when a large protrusion requires a pit to be formed on the flat area, describing the situation within a yin sand opening), the reasoning is the same as mountains and dragons preferring upright and disliking being covered."

若不在陰砂開口之中，又當自開鉗局，出唇吐氣方可，水鄉之府縣基，水漲時衙宇階陂俱沒，而正堂水不沒者，則至高之處為正穴，低窪之所，必無氣脈，故平洋圓胖肥，仰而高於眾處者，為氣之所聚，城市村落皆然，此即平中取突也，開口之陽基穴，在掌心低處，兩邊有高砂作護，此即陰砂開口，取微薄之面，平仰之唇也。

If the site is not within the opening of the Yin sand, then one should create a钳形 situation by oneself, and expose the life qi by protruding the lip. In water areas, when the water rises, the steps and slopes of the government offices are submerged, but the main hall remains untouched, showing that the highest place is the main site, and the low areas definitely lack qi. Therefore, on flat plains, the round and full areas that are elevated above the surrounding areas are the gathering places of qi, and cities and villages are the same—this is called "taking the protrusion from the flat." As for the opening of a Yang dwelling site, the site is in a low position like the palm of the hand, with high sands on both sides as guards—this is called Yin sand opening, taking the thin surface and the flat, upward lip.

辨平洋龍枝幹，在分水處（此即分龍處而言），與合水之處（此指大合水處而言），兩邊水源俱長大者是幹，短小者是枝，一邊長大，一邊短小者，亦是枝，水源長大，而大合水在數十里，或十餘里者，是乾水源短小，而大合水在數里，或一二里者，是枝。欲知水源短長，則以兩邊大界水廣狹定之，廣闊者水源長，狹小者水源短，長而不廣闊，雖幹龍而力薄，短而廣闊，雖枝龍而力厚。至小枝龍，或一邊溪水，一邊田源水夾送，或兩邊俱是小水夾送，會合穴前左右，此辨枝幹法也。

To distinguish between the main ridge (干) and the branch ridge (枝) of a flat land dragon, one must examine the place where the water divides (the point of division of the dragon) and where the water converges (the main convergence point). If both water sources are long, it is the main ridge; if both are short, it is the branch ridge. If one is long and the other is short, it is still considered a branch ridge. If the water source is long and the main convergence is several tens of miles or dozens of miles away, it is the main ridge; if the water source is short and the main convergence is within a few miles or one or two miles, it is the branch ridge. To determine the length of the water source, one should look at the width of the large boundary waters on both sides: wide waters indicate a long source, narrow waters indicate a short source. A long but narrow water source, even if it is the main ridge, has weak power; a short but wide water source, even if it is the branch ridge, has strong power. As for small branch ridges, they may have one side as a stream and the other as a field water source converging on both sides, or both sides as small waters converging in front of the site on the left and right — this is how one distinguishes between main and branch ridges.

大幹大枝，窮盡處必不結地，惟脫出至小之枝，每在盡融結（大幹龍大枝盡處，即是大合水交襟之所，故不結也，若脫出小枝近雙小水，以大幹大枝餘氣作護者，仍有融結），枝龍不納乾水，幹龍亦以不見大水為佳也，若幹龍至將盡處，枝龍傍大水邊在腸內（大水小水纏繞之內），收納界水，而不見大水者力大。

The main trunk and main branch reach their end and cannot form a good convergence, only the very small branches that detach will often converge at the end. (The end of the main trunk and main branch is where the major water currents meet, so they cannot converge; but if a small branch detaches and is near two small streams, and is protected by the remaining energy of the main trunk and main branch, it can still converge.) The branch dragon does not accept the water of the main trunk, and the main trunk dragon prefers not to see large water. If the main trunk dragon reaches the end, and the branch dragon is beside a large stream, within a winding water area (that is, inside where large and small streams encircle), receiving boundary water without seeing the large stream, its power is strong.

如局面開闊而向大水者，必須小界水（即界脈水），來路遠內水（即界穴水），纏繞有情，明堂容聚，餘氣鋪張，前砂攔水，穴間只見一線灣環，或如鏡圓靜照為妙，如面前直見汪洋，定不成地，故地在腹中者，十有八九，在大水邊者，十之一二，在大水邊而見大水者，百中一二。惟龍長力大之陽基，局勢相當，方可直臨大水，蓋陽基宜鋪盡（即開拓之意），不同陰地宜收聚也，然亦須小界分開（小界分開即是入脈之處），束氣明白方真（後有束氣，前有真結）。

If the terrain is open and faces a large body of water, there must be a small boundary stream (the water that marks the boundary of the ridge) that comes from a distant source, and the inner water (the water that defines the site) should flow around the site affectionately. The bright hall should be able to gather and hold the qi, with the remaining qi spreading out. In front, there should be ridges of earth that block the water, so that from the site, one can only see a narrow winding path, or a round mirror quietly reflecting. This is considered good. If one can see the vast body of water directly in front, it is certain that the site cannot be formed. Therefore, true sites are mostly located within the terrain, accounting for about eight or nine out of ten, while those near large bodies of water account for only one or two out of ten. Among those near large bodies of water, only one or two out of a hundred can directly face the large body of water. Only a yang dwelling site with a strong dragon ridge and appropriate terrain can face a large body of water, because yang dwellings are suitable for spreading out and expanding, unlike yin dwellings which are suitable for gathering and converging qi. However, even yang dwellings still need a small boundary stream to separate the areas (the place where the small boundary stream divides is where the ridge enters), and the qi should be clearly bound and defined. Only when there is a binding of qi in the back can there be a true formation in front.

有等枝龍之水（來源短水者是），因低窪而聚為湖池，其間亦有取裁，但不可太近，亦不可別無小水纏繞，恐有蕩胸潑面割腳空亡之患，設無小界水分開，被大界水貼身為割肋（貼身者大界水貼脈直行，此言穴後無分）。無內明堂聚氣，被橫水扣唇為割腳（無內明堂，即是無鉗口，扣唇者，水貼唇前，此言穴前無合），斷不成地，池湖曠蕩，無近案攔砂，穴小水大，亦為空亡，若辨平洋之大小，去山未遠，有脊脈可尋者，宜溯其來歷，亦以兩邊大界水長短闊狹定之，去山甚遠之平洋龍，眾水交流，無脊脈可見者，只以交會水多寡大小出口處，關鎖疏密定之。總之帳峽纏護多，占地步廣者地大，單砂單水，纏護少者地小，至於偏全聚散，山龍平地相同，不必復論。

There is a type of water called branch dragon water, which comes from a short source. Because the terrain is low and flat, it accumulates into lakes and ponds. There are some good aspects to this, but it should not be too close to the tomb site, nor should there be no small streams winding around it, otherwise there is a risk of calamities such as chest disturbance, face splashing, foot cutting, and empty loss. If there is no small boundary water to separate it, and the large boundary water flows closely along the body, then it is like cutting the ribs (the term 'closely along the body' refers to the large boundary water running straight along the ridge line, meaning there is no division behind the tomb). If there is no internal bright hall to gather energy, and the water flows across the lips in front, then it is like cutting the feet (the absence of an internal bright hall means there is no 'claw mouth'; the water flowing across the lips means it is tightly against the front, indicating there is no convergence in front). These two situations definitely cannot form a good site. Lakes and ponds are vast and open, and if there is no near case to block the sand, and the tomb is small while the water is large, it is also considered empty loss. As for distinguishing between large and small in flat land: if it is not far from the mountains and there is still a ridge line to follow, one should trace back its origin, and use the length, width, and distance of the two large boundary waters to determine. If it is far from the mountains and the flat land dragon is not visible, then one should use the amount and size of the converging waters and the tightness or looseness of the outlet to determine. In summary, a site with many ridges and valleys surrounding it, and a wide area, is large; while a site with only single sand and single water, and sparse surrounding, is small. As for the aspects of partial and complete, and gathering and dispersing, the principles for mountain dragons and flat land are the same, so there is no need to mention them again.

或曰：龍有遇水而止，有渡水而過，又有所謂水劫者，何以辨之？曰：龍未到橫水（如龍脈自西過東，大河自南流北，故曰：橫水），而界水合于田中，即因水合而止，龍已到橫水，而橫水水底無石骨硬土，彼岸無分水脊脈，則遇橫水而止，如龍已到橫水邊，或將到橫水邊，而田間兩邊界水，分落河中，水底有石骨硬土，中淺旁深，彼岸有分水脊脈，則渡橫水而過。

Someone asked: Some dragons stop when they meet water, while others can cross over water. There is also something called "water calamity." How can we distinguish between them? The answer is: If the dragon has not yet reached the crosswater (for example, the dragon's path runs from west to east, and a big river flows from south to north, so it is called crosswater), but the boundary water has already converged in the field, then it is because the water converges and the dragon stops. If the dragon has already reached the crosswater, but the bottom of the crosswater has no stone bones or hard soil, and there is no dividing ridge on the opposite bank, then it stops at the crosswater. If the dragon has already reached the crosswater or is about to reach it, and the boundary waters on both sides of the field flow into the river, the river bottom has stone bones and hard soil, the middle is shallow and the sides are deep, and there is also a dividing ridge on the opposite bank, then the dragon has crossed over the crosswater.

故曰：龍過千江不過一堂。一堂者，小界水合于田中也，若河中雖有石骨硬土，彼岸雖有分水脊脈，而彼岸田水，不隨龍勢前行，反倒流入過龍河中，此兩岸龍腳相連，非渡水也（如龍脈從西岸穿過橫河渡到東岸，東岸田水宜隨龍東行若反流入橫河，則兩岸俱是龍腳，非渡水之龍）。

Therefore, it is said, "The dragon passes over thousands of rivers but not over a single hall." The term "a single hall" refers to the small boundary water converging within the field. If there are stones and hard soil in the river and a dividing ridge on the opposite bank, yet the water in the field on the opposite side does not follow the dragon's momentum forward, but instead flows into the river that the dragon has already crossed, this indicates that both banks are merely connected by the dragon's feet, not by the dragon itself crossing the water (for example, if the dragon's momentum comes from the west bank, crosses the river, and reaches the east bank, then the water in the field on the east bank should flow with the dragon toward the east; if instead it flows into the river, then both banks are only connected by the dragon's feet, not by the dragon itself crossing the water).

但龍只渡橫流，不渡直流，如大水自西向東，直流兩岸，小水俱自南向北，或俱自北向南者，龍能渡水（大水自西向東，龍脈從南岸渡過北岸者，兩岸小水俱宜自南向北，龍脈從北岸渡過南岸者，兩岸小水俱宜自北向南，句宜活看）。若兩岸小水，亦自西向東，水底即有石骨硬土，亦是兩邊龍腳，非渡水也，龍能渡大江大河，不能渡山谷之小溪小澗，即溪澗石骨連片，或如一塊生成，亦是兩邊龍腳相連，並非渡水，故云：平洋有兩江之脈，山谷無過渡之龍（跌斷過脈處，不可例論，此節當與前卷論崩洪峽一節參看）。

However, the dragon only crosses transverse flowing water, not straight flowing water. For example, if a large river flows from west to east, the small streams on both banks flow either from south to north or from north to south. In such a case, the dragon can cross the river. If the small streams on both banks also flow from west to east, then even if the riverbed has hard stones or compact soil, it is merely the dragon's feet on both sides, not crossing the water. The dragon can cross great rivers and large streams, but cannot cross small streams and brooks in valleys; even if the stones in the brook are connected continuously, forming a single natural mass, they are still just the dragon's feet on both sides connected together, not crossing the water. Therefore, it is said: in flat land, there are dragon lines that cross two rivers, but in valleys, there are no dragon lines that cross over. (As for places where the dragon line is broken, they cannot be generally considered the same. This section should be compared with the previous discussion on broken ridges and gorges.)

或曰：有生成橫水，以界龍脈，有開掘河道，以斷龍脈，年深日久，何以別之？曰：水倒過一邊合流而去者，生成之何也，逆龍之水直流，而橫河之流，可左可右者，開成之河也，生成者，能界龍脈，開成者，不能界龍脈也，生成之河，猶能過者，渡水之龍也。開成之河，而龍亦能過者，傷其面而不傷其體也。

Someone asked: There are naturally formed rivers that cut across the dragon's path, and man-made canals that also intercept the dragon's path. After many years, how can we distinguish between them? The answer is: If the water flows to one side and merges into a single stream, it is a naturally formed river; if the river flows against the dragon's direction, straight and with a cross canal that can flow either left or right, it is a man-made river. Naturally formed rivers can cut across the dragon's path, while man-made rivers do not truly cut it. If a naturally formed river allows the dragon to pass, it is called a dragon crossing water; if a man-made river allows the dragon to pass, it is considered that the surface has been harmed but the essence remains unharmed.

然則開河斷脈，亦有害乎？曰：脈之闊大處無妨，狹小處有害，離穴數里外者害小，在數里內者害大，未插而斷害滅，已穴而斷害速。

So, cutting off the dragon pulse to open a river, is there any harm? The answer is: cutting it where the pulse is wide is not a problem, but cutting it where the pulse is narrow is harmful; the harm is small if it is several miles away from the tomb, but great if it is within several miles; if the pulse is cut off before the burial, the harm is less; but if the pulse is cut off after the burial, the misfortune comes quickly.

所謂水劫者，應有脊脈處（去山未遠，平洋跌斷過脈處，宜有脊脈），而無脊脈，左水可過右，右水可過左也，江河流通，與開掘河溝而水過者，均不為劫，大水淹沒龍脊而流通者，亦不為劫，惟跌斷處無微高脊脈，而水可左可右者，方謂之劫。故跌斷處微微脊脈，斷不可少。平洋亦有玉湖、玉池、天池諸峽（詳前卷山龍論峽篇），四時澄清不涸者，前途定有吉穴。

The term "water disaster" refers to a situation where there should be a ridge line at a particular location, but there is none, causing water from the left to flow to the right and water from the right to flow to the left. Rivers that naturally flow and man-made canals through which water flows are not considered disasters. Similarly, if a large body of water covers the dragon's ridge but the water still flows smoothly, it is not considered a disaster. Only when a break occurs without a slight ridge line, allowing water to flow both left and right, is it called a water disaster. Therefore, a slight ridge line at the break is absolutely essential. In flat land areas, there are also types of water channels such as the Jade Lake Gorge, Jade Pool Gorge, and Heaven Pool Gorge (see the previous volume's discussion on mountain dragon gorges). If these water channels remain clear and not dry throughout the four seasons, there must be a favorable burial site ahead.

附說明：古有迎龍送龍浜之說，大略與山龍過峽迎送砂相同，如龍脈自西岸渡過東岸，西岸兩濱水流入橫河，東岸兩浜，雖亦流入河中，但其內邊田水，隨龍東去，此係渡水之峽，非龍腳相連。

A supplementary note: In ancient times, there was a saying of "receiving the dragon stream" and "sending off the dragon stream," which roughly corresponds to the sand formations used to welcome and send off the dragon ridge as it passes through a valley. For example, if the dragon ridge moves from the west bank to the east bank, the two streams on the west bank flow into the cross river. The two streams on the east bank also flow into the river, but the inner side water of these streams follows the dragon ridge as it flows eastward—this is considered a crossing stream ridge, not a connected dragon foot.

平洋亦有星辰、龍格、體勢、穴形，星辰者，平洋之五星九星，所謂波浪水、滾滾浪金、半月金、倒地木、曲尺木、浮脾木、棋盤土、柿蒂土、鋪氈土、磚角土、闇火開紅、落地金錢是也，龍格者，三臺、五腦、九腦、丁字、玉字、玉尺蘆鞭、金蛇過水、曲水之玄、單獨芍藥、蒹葭楊柳等格是也。

In flat plains there are also stars, dragon patterns, body forms, and穴 shapes. The term stars refers to the five elements and nine stars on flat plains, namely "wave water," "rolling golden waves," "half moon gold," "upside-down wooden land," "curved measure wood," "floating spleen wood," "chessboard soil," "persimmon calyx soil," "carpet soil," "brick corner soil," "hidden fire red," and "fallen money." The term dragon patterns refers to patterns such as "three platforms," "five brains," "nine brains," "cross shape," "jade character," "jade measure," "reed whip," "golden snake crossing water," "curved water mystery," "single," "peony," "phragmites," and "willow."

體勢者，龍蛇魚鱉，曬錦鋪茵，或如蛛絲之經行、瓜藤之延續、鷗鳧之浮沉、藕絲之牽帶、田塍層疊、如波浪之湧來（平洋正宗云：廣坂之中四畔水繞，內看田塍動氣。有三法：一曰：拱來形如初月，兩角向下層疊，橫來見直塍之所結穴。二曰：收來亦如初月，兩角向上勢如疊浪，至方坂動而將靜處結穴。三曰：魚鱗盛如水裂絞狀，中有高低至關口處結，或結於方正之所者也）。培縷紛紜（平洋墩阜行龍亦要開肩出面結穴，宜開鉗口或旁砂環抱為吉，為用之法坐實向虛與山法同），如風雨之遞至，此皆氣行地中，故能湧起而成形成勢也。

The concept of "body and momentum" refers to forms resembling dragons, snakes, fish, and turtles; or like a spread-out silk brocade, a laid-out carpet; or like spider silk, fine and delicate, or like a gourd vine, continuous and unbroken; or like swallows and ducks floating on the water, or like lotus threads, connected without end. The ridges of farmland are layered and undulating, like waves coming in (as stated in "Pingyang Zhengzhong": in wide farmland slopes surrounded by water on all sides, one should observe the movement of the ridges within. There are three methods: first, "coming in with a bow shape," which resembles a crescent moon, with both ends pointing downward, layered and overlapping, and the ridge forming a knot where the straight ridge meets; second, "coming in with a gathering shape," also resembling a crescent moon, but with both ends pointing upward, with momentum like layered waves, forming a knot at the square farmland slope where the movement turns to stillness; third, "fish scales," densely arranged like cracks on the water surface, with high and low variations, forming a knot at the pass or at a square location). Small hills are numerous and varied (in flatlands where the dragon-like ridges are formed by small hills, they also need to have shoulders and faces to form a knot, and it is auspicious if they have a钳口 shape or are surrounded by secondary hills; the method of selection is to sit on the solid and face the empty, the same as in mountain methods). These all represent the movement of qi beneath the earth, thus rising to form shapes and momentum.

其自平洋湧起於低田面之高田高地，必原氣脈如江浙水鄉之平洋，湧起於水面之上平田地，得尺許高田高地，即氣脈也，然氣每生在細小處見之，若一片散闊雖有高田高地無益，故入首貴乎束氣（此論體勢來昧平論入首），入首有高平二體，其與來脈相等者為平，得內界分明，貼身砂頭雖不湧起，而本身是高特之阜，亦為真結（此陽來陰受之體，雖貼身無顯明之砂，既得內界分明，自有陰砂環抱）。

All high fields and elevated land that rise from flat, low plains must originally be part of a qi pulse. For example, in the flat, water-rich areas of Jiangnan, any flat land rising just one foot above the water surface is considered a qi pulse. However, qi often manifests in subtle places; if the area is vast and open, even if there are high fields or elevated land, they are of no use. Therefore, the beginning of a hill (入首) is important for its ability to gather qi (this section shifts from discussing general form to the specific discussion of the beginning of a hill). The beginning of a hill has two forms: "high" and "flat." If it is at the same height as the incoming ridge, it is considered "flat." If the internal boundaries are clear, even if the nearby ridges are not prominent, and the land is a specially elevated mound, it is considered a true formation (this is the shape of yang coming and yin receiving: even though there is no obvious ridge nearby, since the internal boundaries are clear, there must be surrounding yin ridges).

不然，雖有來勢而無特起星辰，又無貼身界合，玉尺經云：一片頑皮，將奚取證，入首比來脈處高數尺數寸為高，亦須貼身界合分明，陰砂包裹（此陰來陽受之體，有陰砂環抱方有貼身界合），不然，非他山之用神，即星散之墩阜。雪心賦曰：滾浪桃花，隨風柳絮，多是無蒂無根，未必有形有氣。此之謂也。

Otherwise, even though there is a coming trend, there is no specially raised star peak, and there is no close boundary water meeting. The "Jade Scale Classic" says, "A single piece of stubborn skin, how can it be verified?"—like a whole block of hard skin, what can be used to verify it? If the entrance is several inches higher than the coming trend, it is called "high," but this must be accompanied by clear boundary water meeting and yin sand surrounding it (this is the form of yin coming and yang receiving: only with yin sand embracing can there be close boundary water meeting). Otherwise, it is not the useful god of another mountain, but rather scattered, scattered earth mounds. The "Snow Heart Assignment" says: "Rolling waves of peach blossoms, drifting willow fluff with the wind, mostly without stems or roots, not necessarily having form or qi." This precisely describes such a situation.

蓋地形有高有低，砂水有偏勝，脊脈高起之處，砂顯而水隱，故論砂之開口，在微茫之界合（承入首比來脈高起一段言），脊脈隱伏之處，水顯而砂隱，故水之纏繞於平薄，而開口之形，自在其中（承入首與來脈相等一段言，以下論龍穴形體）。取開口之形者，以砂為主，以水為客，砂勝者開口之形多，如蜈蚣、蝦蟹之形，不下數十，水勝者開口之形少，如出水蓮花、泊岸浮脾、逆水砂洲，三者可以盡之。

To understand terrain, one must recognize that it has high and low areas, and that sand and water each have their own strengths. Where the ridge line is high, the sand is distinct and the water is subtle, so when discussing the form of the opening, it falls upon the subtle boundary where the water converges. (This follows from the previous statement about the entrance being higher than the coming ridge.) Where the ridge line is concealed, the water is distinct and the sand is subtle, so one only needs to observe the water winding around on flat and thin land, as the form of the opening is naturally included within this. (This follows from the previous statement about the entrance being equal to the coming ridge; the following discusses the form of the dragon and the shape of the site.) To determine the form of the opening, sand is the main factor and water is the secondary: where sand is dominant, the forms of the opening are numerous, such as the shapes of centipede, shrimp, and crab, which may number dozens; where water is dominant, the forms of the opening are fewer, such as 'lotus emerging from water,' 'floating spleen by the shore,' and 'reverse water sand island,' which three forms are sufficient.

然開口之象有四焉，如旁分兩股為砂，中含低田低地為堂者，是太陽作蜈蚣蝦蟹、金盆釣鉤、玉帶虹腰、新月合角等形，皆太陽之象也（陰開裹陽為太陽）。旁分兩砂，中出一脈，兩邊界水之外，有鉗口者是太陰（中有出脈兩邊小水界脈而下，鉗砂在外界水在內，故曰：界水之外有鉗口），作落花浮水，烏鴉伏地，丹鳳銜書，黃蛇出洞，仙蝦翹首，龜鱉氣背，結網蜘蛛，匣中寶劍諸形，皆太陰之象也（而金裹陰為太陰，鉗口內龍脈微高而牽連者皆是）。

There are four types of openings. The first type is when two branches extend on both sides forming ridges, and the middle contains a low field or flat land forming a bright hall, which is called "Sun." If the opening forms shapes such as a centipede, crab, golden basin, fishing hook, jade belt, rainbow waist, new moon, or joined angle, they all belong to the image of Sun (a yin opening that encloses yang is called Sun). The second type is when two ridges extend on both sides and a single ridge extends in the middle, with a boundary water outside and a clamp mouth outside the boundary water, which is called "Too Yin." The middle has a ridge extending out, with small waters surrounding the ridge flow, and the clamp-shaped ridges are outside while the boundary water is inside, so it is said "there is a clamp mouth outside the boundary water." If the opening forms shapes such as falling flowers floating on water, crows resting on the ground, red phoenixes carrying scrolls, yellow snakes emerging from a hole, immortal crabs raising their heads, turtles and tortoises showing their backs, making nets, and spiders, or a treasure sword in a box, they all belong to the image of Too Yin (a yang opening that encloses yin is called Too Yin; if the clamp mouth has a dragon ridge slightly elevated and continuous, they all belong to this category).

太陽開口闊大，起微突於中心者，是少陰，作盞內浮酥，金盆獻果，匣內藏桃，釜中煮蛋，龜鱉浮沉，仙蝦窺珠等形，皆少陰之象也（太陽開口闊大，中間起突者為少陰，即一塊平田較四面微高者亦是），太陰形體豐厚，開微窩於當中者，是少陽，作雞心口螺靨口仰掌雞窩，皆少陽之象也（太陰開微窩薄者為少陽，凡突大而顯者，開微薄之面吐平仰之辰，俱是），推而廣之，出水蓮花，泊岸浮脾，是太陰之體，逆水砂洲，是少陰之體，古人論形，因其似穴之口而取之，今人論形，忘其取形之意，則失之遠矣（以因開而論唇，因唇口而論堂砂穴形真偽，皆於此辨）。

Thirdly, when the sun is wide open and has a slight protrusion in the center, it is called 'Less Yang'; formations such as a floating cream in a bowl, a golden basin offering fruit, a box containing a peach, a pot boiling eggs, turtles floating and sinking, and mythical shrimp peeking at a pearl all belong to the image of Less Yang (sun wide open with a slight protrusion in the center is Less Yang, even if it is just a flat field slightly higher than the surrounding area, it counts). Fourthly, when the shape of Taiyin is thick and has a slight depression in the center, it is called 'Less Yin'; formations such as a chicken heart mouth, a snail's belly mouth, an upturned palm, and a chicken's nest all belong to the image of Less Yin (a slight thin depression in the center of Taiyin is Less Yin; any protrusion that is large and obvious, requiring a slight thin opening on the protrusion, and a flat, upturned lip that is exhaled, all belong to this category). Extending this further: 'Lotus flowers emerging from water' and 'floating spleen near the shore' belong to the form of Taiyin, while 'reverse water sandbank' belongs to the form of Less Yin. Ancients discussed forms because they resembled the mouth of a qi gathering point, hence they took that name; nowadays people discuss forms but have forgotten the original meaning of taking form, thus they are far from the truth (judging the lip from the opening, judging the bright hall, protective sands, and the authenticity of the qi gathering point from the lip mouth, all start from here).

開口者，無形亦真，不開口者，有形亦假，總以砂之鉗局，作水之纏繞，以水之纏繞，作砂之鉗局（有纏繞之水，即為鉗局之砂），均為有口，理歸於一也，有口更須論唇，陽口無唇是空口（純陽散漫），陰口無唇是死面（純陰裹煞）。有唇還須論砂，無兩砂兜抱其唇，則明堂不成，界水不合（無明堂貼穴，穴小水不能會合），有砂然後成堂（兩砂環抱之正即是明堂），有堂然後成口，有口不可無唇，故唇口堂砂，不論何形，皆不可少，但直開之口，易曉，橫開倒開側開之口難明，有出脈而隨陰口者易曉，無出脈而開陽口者難明，當何以辨之（以下論陽口）？

A mouth that is open, even if it has no shape, is genuine; a mouth that is not open, even if it has a shape, is false. In summary, treating the sand forming a clamp as water winding around, and treating the winding water as the sand forming a clamp, both are considered as having a mouth, and the principle is consistent. Once there is a mouth, we must further consider the lip: a yang mouth without a lip is called 'empty mouth' (pure yang and scattered), and a yin mouth without a lip is called 'dead face' (pure yin and enclosing evil). Once there is a lip, we must further consider the sand: if there are not two ridges of sand enclosing the lip, the bright hall will not be formed, and the boundary water will not be appropriate (without a bright hall, the small water in front of the site will not be properly enclosed). Only with sand can the bright hall be formed (the center where two ridges of sand embrace is the bright hall), only with a bright hall can the mouth be formed, and once there is a mouth, there must be a lip. Therefore, lip, mouth, bright hall, and sand, regardless of their shape, must all be present. However, a mouth that is straight is easy to understand, while a mouth that is horizontal, inverted, or sideways is difficult to understand. A mouth formed by an outflowing ridge is easy to understand, while a yang mouth formed without an outflowing ridge is difficult to understand. How should we distinguish this? (The following discussion focuses on the yang mouth.)

脈直來而直結，如蜈蚣盤鉗之口者，為直口，脈直來而橫結，以來去之身兩邊相掬為龍虎，如虹腰牛軛之橫灣，如玉帶瓜藤之顆節者，為橫口，脈直來而側結，亦以來去之身兩邊相掬為龍虎，如新月稍微窟處，如側掌之食指節處者，為側口，脈直來而倒結，以鉤轉之勢為龍虎，如釣鉤金鉤鉤刀之口者，為倒口，山之鉤轉者，非後有真背不可，平地之勾轉者，只要後有微頂，前有薄唇，明堂背後，拖出無妨（山龍橫開、倒開、順開之口，後無鬼樂，必須背辭出，平洋穴後拖出者，亦作鬼論，但面面來轉向者佳）。不論何口，只要看其唇之圓處，堂之聚處為主。

The pulse comes straight and directly to form a knot, resembling the mouth of a centipede with a clamp, called "straight mouth." The pulse comes straight and forms a knot horizontally, using the two sides of the mountain body at both ends to embrace as dragon and tiger, resembling a curved waist or a plow handle, or a jade belt or a gourd vine, called "horizontal mouth." The pulse comes straight and forms a knot on the side, similarly using the two sides of the mountain body at both ends to embrace as dragon and tiger, resembling a slightly concave new moon or the position of the index finger joint on the side of the palm, called "side mouth." The pulse comes straight and forms a knot by turning back, using a hook-like form to create dragon and tiger, resembling a fish hook, a golden hook, or a hook knife, called "reverse mouth." For a hook turn on a mountain, there must be a real back ridge behind it; for a hook turn on flat land, there only needs to be a slight peak at the back and a thin lip at the front, and even if the bright hall is dragged behind, it is acceptable. (For mountain dragon openings, if there is no ghost star or joyful mountain behind, there must be a back ridge to support it; for flat land sites where the back is dragged out, it can be considered as a ghost star, but it is better if it turns around to face all directions.) Regardless of which type of mouth, the focus should be on the roundness of the lip and the gathering place of the bright hall.

陽口左旋者，氣必略偏右，右旋者，氣必略偏左，陰口亦然（此概論陰開裹陽，陽開裹陰之口，以下分論四象葬法）。太陽之口，唇氣內含，水胎而葬（胎即毬，注詳乳突窩鉗篇），少陽之口，唇吐口外，穴在窩下（太陽唇氣短縮，故宜承胎，少陽唇氣外吐，故宜插窩）。太陰之口，吐氣為主，薄處堪親（厚多取薄），少陰之口，一突為奇，微頂可蓋（平中微浮，可作蓋穴，若突大宜插頂前微靨處）。若平地之窩，唇吐口外者，不論口之大小，居中氣聚（此即少陽之口，宜打窩之中者，以唇吐而脈隱也），金盆無口亦然（此即少陰之體，宜插突之中者，以氣聚而脈旺也，紫囊齋云：金盆形在，在有之四圍高而水無出處，四時澄清不涸者吉），倘穿鑿失蹤，不可以四象定者，後以束氣為證，前以明堂聚處為憑，而消息之，庶幾不差矣。

When the mouth is facing left and rotating left, the energy is definitely slightly biased to the right; when facing right and rotating right, the energy is definitely slightly biased to the left. The same applies to the Yin mouth (the above is a general discussion about the Yin opening enclosing the Yang and the Yang opening enclosing the Yin; the following discusses the burial methods for the four trigrams). For the Sun mouth, the lip energy is contained within, and the grave should be placed under the fetal position (the fetal position is the ball, detailed explanation can be found in the chapter "Lutu Wo Qianmian"). For the Lesser Sun mouth, the lip is protruding outside the mouth, and the grave should be placed below the hollow (the Sun's lip energy is short, so it is suitable to place under the fetal position; the Lesser Sun's lip energy is protruding outside, so it is suitable to place in the hollow). For the Taiyin mouth, the main focus is on the exhalation, and the grave should be placed in the thin part (where there is more thickness, choose the thin part). For the Lesser Yin mouth, the odd feature is the single protrusion, and the grave can be made on the slightly raised top (a flat area slightly raised can be used as the cover grave; if the protrusion is large, it is suitable to place the grave slightly concave in front of the top). As for the hollow on flat land, if the lip is protruding outside the mouth, regardless of the size of the mouth, the center is where the energy converges (this is the Lesser Sun mouth, suitable to place the grave in the center of the hollow, because the lip is protruding and the meridian is hidden inside). For the golden basin shape without a mouth, it is the same (this is the Lesser Yin body, suitable to place the grave in the center of the protrusion, because the energy converges and the meridian is strong. The "Ziniangzhai" says: the golden basin shape has high surrounding areas and no water outlet, clear and not dry throughout the four seasons, which is auspicious). If the terrain is disturbed and the traces are lost, making it impossible to determine by the four trigrams, then use the bundle of energy at the back as a reference and the convergence of the bright hall at the front as a basis, and carefully consider and seek, which will generally not be greatly wrong.

上圖山洋略同，可以參看，蓋山龍平地，雖屬兩途，而陰陽相濟，歸於一致，如太陽之象，陽之極也。陽多取陰，插頂前微靨處，與山龍橫開鉗口，無出脈垂下擔貼脊而插者相同。太陰之象，陰之極也，陰多取陽，宜親薄口，與山龍兩邊龍虎掬抱中垂乳突之形，在簷下平處，插葬者亦相同。

The diagram above shows that mountain land and flat land are roughly similar, so they can be compared. (The current text only contains words, and the original illustrations are lost.) Although mountain dragons and flat land belong to different categories, the principle of yin and yang complementing each other is the same. For example, the image of the sun represents yang reaching its extreme; when there is too much yang, it takes yin, so a small indentation is inserted at the top front. This is similar to the case of mountain dragons spreading out their claws horizontally, without any branch extending downward, and being buried along the spine. The image of the moon represents yin reaching its extreme; when there is too much yin, it takes yang, so it is suitable to approach the thin part of the mouth. This is similar to the case of mountain dragons with both sides embracing like dragons and tigers, with a protrusion in the middle, and being buried on the flat area under the eaves.

太陽變少陰，是陽動而生陰，即山龍無顯脈之深，大窩鉗宜認陽脈，而插於水平臍結之處。太陰變少陽，乃陰動而生陽，即山龍乳突開口，唇氣外鋪，宜插窩下之穴法，口有四象，形變多般，一陽三反，總不外乎陽來陰受，陰來陽受，陽多求陰，陰多求陽之理，平洋如此，山龍亦然。

The sun transforms into a minor yin, which is yang moving to generate yin. This is like a deep and large hollow in the mountain dragon without clear veins, and it should be identified by the yang pulse and inserted at the level of the navel. The taiyin transforms into a minor yang, which is yin moving to generate yang. This is like the nipple protrusion opening on the mountain dragon, with the lip-like air spreading outward, suitable for inserting at the pit beneath the hollow. Although the mouth has four forms, its shapes vary greatly, but by analogy, it always follows the principle that yang comes and yin receives, yin comes and yang receives, and when there is more yang, it seeks yin, and when there is more yin, it seeks yang. This applies both to flat land and mountain dragons.

平洋方城不同，形體亦異，不先辨明法無所施，今約為二（即乘脊脈者看水繞二法），以概其餘。陝、汴、齊、魯之平洋，得西北地土高厚之氣，與各方去山未遠之平洋，得山脈未盡變之氣，故以低田為壇垛，而龍脈行於其上，如瓜藤蔓延，以高田高地，為龍為砂，低田低地，為堂為界，穴後兩邊低田低地，如八字頭之插入，據為束氣，亦有以水浜為內界束氣者（近穴界入脈之水，故曰：內界），必有界龍之水在纏護砂水之外（界龍水在界入脈水之後，故在纏護砂水之外），此平洋尚帶岡阜之體，廖公所謂：平洋乘脊氣是也（此節論去山未遠平洋，以脊脈證行龍）。

In flat plains, the directional forms and landforms vary, so without first distinguishing them, one cannot proceed. Now these are summarized into two methods, namely "following the ridge pulse" and "observing water winding," to generalize the rest. In areas such as Shaanxi, Bianliang, Qi, and Lu, the flat plains receive the thick and high earth energy from the northwest; and flat plains near mountains receive the energy from the unaltered mountain ridges. Therefore, low fields are used as the base, and the dragon pulse runs over them, like a gourd vine spreading. It uses high fields and elevated land as the dragon and the ridges, and low fields and low land as the bright hall and boundary water. The low fields and low land behind the site, like the shape of the character "eight" (八字), are taken as the gathering of energy. There are also cases where water channels are used as internal boundaries to gather energy (these are waters close to the site and the boundary that enter the ridge, hence called internal boundaries). In addition, there must be boundary dragon water outside the winding and protecting water (boundary dragon water is behind the boundary water entering the ridge, so it is outside the winding and protecting water). Such flat plains still retain the form of ridges and hills, which is what Liao Yu mentioned as "flat plains following the ridge energy" (this section discusses flat plains near mountains, using the ridge pulse to confirm the movement of the dragon).

江浙水鄉平洋，東南地勢果薄，去山甚遠，岡體甚無者，故以水為壇垛，而龍脈行於其上，如脾浮水面，其平田平地，即為龍為砂，小河小浜，為纏為界穴，穴後兩邊小浜，如八字頭之插入為束氣，亦有以低田為內界束氣者，界龍之水，在纏護砂水之外，此平洋脊脈，隱伏難尋。楊公所謂平洋有水繞是也（此節論去山已遠平洋，以水繞證龍脈）。

In the flat plains of Jiangnan and Zhejiang water towns, the terrain in the southeast is low and thin, with mountains far away and almost no hills. Therefore, water is used as the base, and the dragon line runs over it, like a raft floating on the water. It uses flat fields and plains as the dragon and as the ridges, and small rivers and ditches as the surrounding waters and boundary waters. The small ditches behind the site, which come in like the shape of a 'eight-character head', serve as the binding of the qi. There are also cases where low fields are used as inner boundaries to bind the qi; the boundary waters of the dragon are also located outside the surrounding waters and ridges. The ridge lines of such plains are hidden and difficult to find, which is what Yang Yunsong referred to as "In flat plains, there is water surrounding" (this section discusses flat plains far from mountains, using surrounding water to confirm the dragon line).

應有脊脈處（此指去山未遠，宜乘脊脈而言），而無尺寸之脊脈，必無鉗口明堂，雖有砂水，勿為所惑，不能起脊脈處（此指去山已遠，水繞平蕩而言），而能有已寸之脊脈，即高一寸為山，再得水纏繞更為有據，乘脊氣者，非不必以水繞證鉗局，而可憑不獨水繞，因體以見用也（脊脈為體，水繞為用），水繞者，非不必求脊脈於平薄，而可憑不惟脊脈，因用以推體也（此節論乘脊脈者，以鉗局證水繞，脊水繞者，曰：水繞證脊脈。以下二節論穴）。

The place where a ridge pulse should naturally occur (referring to those located near the mountain, where the ridge pulse should be present), if there is not even a foot or a inch of ridge pulse, then there must certainly be no clamp mouth and no bright hall; even if there are ridges and water there, do not be misled by them. As for places where a ridge pulse should not naturally occur (referring to those far from the mountain, where the water flows flat and wide), if there is even an inch of ridge pulse, then a height of an inch is considered a mountain, and if there is also water winding around, it becomes even more convincing. What is meant by riding the ridge pulse is not that water winding is not needed to confirm the clamp mouth, but rather that it is not solely dependent on water winding, but rather the ridge pulse is the body and the water winding is the use; what is meant by looking at the water winding is not that one does not need to seek the ridge pulse in flat and thin areas, but rather that it is not solely dependent on the ridge pulse, but rather the use (water winding) is used to infer the body (ridge pulse). The following sections discuss the site.

謂之乘者，乘於陰開裹陽，陽開裹陰之口中也，陰開裹陽者，復以脊脈盡處為頂（脊脈盡處，必然微矬，故能見頂），旁分兩股為砂，前吐薄口為唇，中含低田低地為堂穴，水不分兩邊，但團聚於口內為雌雄，內結如蜈蚣之鉗，即所謂叉口、禾鍬口也。

the so-called "multiplication" refers to the situation where the yin opens to embrace the yang, and the yang opens to embrace the yin, forming a mouth-like opening. When the yin opens to embrace the yang, the top is taken as the end of the spinal ridge (the end of the spinal ridge must necessarily be slightly depressed, so that the top can be seen), with two branches extending out on both sides as ridges, a thin opening in front acting as the lip, and the middle containing a low field or low land as the bright hall; the water in front of the site does not flow off to both sides, but gathers within the mouth, which is called internal convergence of yin and yang, forming a shape like the钳 of a centipede, which is also referred to as "cross mouth" or "hè qiāo mouth."

陽開裹陰者，旁分兩砂，中出一段，以脊脈微高為頂，以薄唇吐出為面，兩旁有微分水痕水外者，微高鉗局（界水在內，鉗局在外），其水自穴旁分開，而合於唇下，為雌雄外結（雌雄內結外結，注詳乳突窩鉗篇），如蓮花之心，即所謂三叉口合角口也，然亦有太少之象焉（前篇四象兼論龍穴，惟此論穴開口之象），陰開裹陽，是太陽，其開口闊大，中起微突者，是少陰，陽開裹陰，是太陰，其脈體豐厚，中開微窩者，是少陽（詳龍體穴形篇），如此穴情，方為的確，明堂方真（有真曰方有明堂）。不然，雖有脊脈何為（此節論乘脊脈者，以鉗口形象證穴，若但有脊脈而無鉗口亦相真雌）。

A site where yang opens and wraps around yin, with two ridges branching out on both sides, and a central line of energy emerging, with a slightly elevated ridge as the peak and a thin lip as the face; on both sides there are slight water marks that separate, and outside these water marks there are slightly elevated areas (the boundary water is inside, and the clamping area is outside). The water splits from the side of the site and meets again below the lip, which is called the external union of yin and yang (the internal and external unions of yin and yang, detailed explanations can be found in the chapter "Mammary Pit and Clamping Face"). The shape resembles the center of a lotus flower, also known as "three fork mouth" and "angle mouth." Here, there is also the image of Tai and Shao (in the previous chapter, the four images are discussed together with the dragon and the site, but here only the shape of the site's opening is discussed): when yin opens and wraps around yang, it is the Sun; among these, those with a wide opening and a slight protrusion in the center are Shao Yin; when yang opens and wraps around yin, it is Tai Yin; among these, those with a thick and solid energy line and a slight depression in the center are Shao Yang (detailed explanations can be found in the chapter "Dragon Body and Site Shape"). The site should be like this to be certain, and the bright hall can then be considered genuine (only with a true mouth can there be a bright hall). Otherwise, even if there is a ridge, what use is it (this section explains that those who ride on the ridge should use the image of the clamping mouth to verify the site; if there is only a ridge but no clamping mouth, it is still difficult to distinguish true from false).

謂之繞者，不禾之內，要小水迴環，下砂之外，要活水環繞也，蓋大水眾所共依，小水穴所獨受，小浜界開龍砂之水，活水界真龍脈之水，故大水內有小水纏繞，氣水界而穴方真，下砂外有活水陽朝，龍方止而局方緊，然亦有雌雄之辨焉（龍水之合）左旋龍，其性情必趨向右，須右旋水，性情趨向左境者配之，與本身下關砂相逆，共繞下砂外會大合水而去（界龍水），右旋龍，其性情必趨向左，須左旋水，性情趨向右者配之，與本身下關砂水相逆，共繞下砂，外會大合水而去，如是相媾，方謂之繞，不然水倒龍去（如龍右旋，水亦右旋是也），為不媾不繞，雖有水合何為（此節論水繞者，以龍水配合證穴，若山有小水之合而龍水不交者，終假）。

The term "around" refers to the inner layer having small water that flows in a circular pattern, and outside the surrounding land there being flowing water that encircles the site. Because large water is shared by many, it is the small water that the site itself directly receives; small streams are the waters that define the boundary of the dragon ridges, while flowing water defines the true dragon's path. Therefore, within the large water there should be small water that winds around, thus confining the energy with water, making the site genuine. Outside the surrounding land, flowing water should come from the sunny side to meet, indicating that the dragon has stopped, and the overall situation is tightened. In this process, there is also a distinction between yin and yang (i.e., the coordination between the dragon and the water): if the dragon twists to the left, its nature tends to the right, so it should be paired with water that twists to the right and tends to the left, so that it flows against the dragon's own lower ridge, winding around the lower ridge and meeting the large converging water outside (this is called the water that defines the dragon's path). If the dragon twists to the right, its nature tends to the left, so it should be paired with water that twists to the left and tends to the right, similarly flowing against the dragon's own lower ridge water, winding around the lower ridge and meeting the large converging water outside. Only when they interact in this way is it called "around." Otherwise, if the water and the dragon flow in the same direction (for example, the dragon twists to the right and the water also twists to the right), then they do not interact or encircle, and even if there is a meeting of water, it is of no use. This passage explains that those who examine the water's encircling should verify the site by the coordination between the dragon and the water; if there is a meeting of small water but the dragon and water do not interact, it is ultimately false.

有等去山未遠，河多闊漾，渡水亦多，脊脈在尺寸之間，其內界多是小浜者，得兩小浜左右環抱，界成龍虎，浜頭插入，據為束氣，龍左旋者，自然右浜纏過玄武，龍右旋者，自然左浜纏過玄武，方無流水沖頂之患（此是浜底纏過玄武水會穴前，非水往穴後流去），外面又有活水朝繞，如出水蓮花形者，不必本身有開口鉗口局，自有真結，然脊脈微高，斷不可少（此節論近山平洋，有水繞者不可無脊脈）。

There is a type of terrain not far from the mountains, where there are many wide and flowing rivers, and the dragon ridge crosses the water frequently. The main ridge is only about one foot and one inch in width, and the inner boundary waters are mostly small streams. In such a case, if there are two small streams on both sides embracing the area, forming a dragon and a tiger, with their heads entering and controlling the energy, then it is good. If the dragon turns to the left, there will naturally be a stream winding around the Black Tortoise on the right; if the dragon turns to the right, there will naturally be a stream winding around the Black Tortoise on the left. This prevents the danger of flowing water hitting the peak directly (this refers to the end of the stream winding around the Black Tortoise, with the water still converging in front of the site, not flowing away behind). Outside, there is also living water circling around, forming a shape like a lotus flower emerging from water. In such a case, there is no need for the site itself to have an opening or a mouth. It will naturally form a true convergence. However, that slight elevated ridge must not be missing at all (this section discusses flat land near mountains: even if there is water surrounding it, there must still be a ridge).

有等去山甚遠，多高田高地，渡水有亦脊脈，可見其內界多是低地低田者，有低田低地，為束氣為明堂，高田高地，為攔砂為鉗段者，不必本身有明水纏繞，亦成美地（到頭一節，以低田低地為束氣，即有界入穴之水，宜前有攔砂鉗口，可證小水會合，故不必明水纏繞），然大水會合，亦宜不可無（大水指界龍，言丙內無明水，故須大水會合，以證龍，此節宜論山遠平洋，雖有脊脈而無明水纏繞者，不可無大水會合）。

There is another type of land far away from mountains, where high fields and elevated ground are more common, and the ridges are still visible at places where water is crossed. The inner boundary waters are mostly low fields and lowlands. In such cases, if low fields and lowlands serve as the binding of energy and the bright hall, and high fields and elevated ground act as barriers against sand and as the mouth of the water, then it is not necessary to have clear water winding around the site to be a good location (the final section where low fields and lowlands bind the energy is equivalent to having water entering the site; as long as there is a barrier against sand and a mouth for the water in front, it can confirm the convergence of small waters, so there is no need for clear water to wind around). However, the convergence of large waters on the periphery is still indispensable (large waters refer to the boundary dragon waters. Since there is no clear water internally, it is necessary to rely on the convergence of large waters to confirm the dragon. This section discusses flat plains far from mountains: although there are ridges but no clear water winding around, they cannot do without the convergence of large waters).

夫平洋不可不開口，而水鄉獨不然，藏曰：大界內有小界界開大水內有小水纏繞，則大水之內，有砂可知，其形如出水蓮花者，與陽開裹陰之口何異（即太陰之體）？

In flat land, it is necessary to have an opening, but water towns seem to be different. Here it should be explained: within the large boundary water, there is another small boundary water that divides it, and within the large water, there are smaller waters winding around. Therefore, within the large water there must be sand, which can be inferred. If its shape resembles that of a lotus flower emerging from water, how is it different from a mouth that is wrapped by yang and embraces yin (i.e., the body of Taiyin)?

然則泊岸浮脾，與逆水沙洲二格，亦有纏繞之口歟？曰：二者皆在四水交會之內（界脈水兩邊分來界穴水，亦兩邊分來均至穴前，左右會合，故曰：四水交會），泊岸浮脾，大水繞下砂，龍脈牽連不斷，逆水砂洲，大水繞玄武（水繞穴後，仍於穴前會合），龍脈渡水而來，自有纏護，圬田與迴轉餘枝，皆透入水中，而星列於四面界脈之水，必在纏護圬田，與迴轉餘枝之外，界穴之水，必有纏護圬田，與迴轉餘枝之內（外內者，背面之意，言界脈水在纏護砂之背，如界穴水任纏護砂之內面也），

Then, "Bo'an Fuspi" and "Nishui Shazhou" are also patterns with winding arms? The answer is: Both of these patterns are located within the area where four waters converge (the boundary water comes from both sides, and the boundary of the site also comes from both sides, all meeting in front of the site on both sides, hence called four waters converging). "Bo'an Fuspi" is where large water flows around the lower terrain, with the dragon pulse continuing without interruption; "Nishui Shazhou" is where large water flows past the Black Tortoise (although the water flows to the back of the site, it still converges in front of the site), with the dragon pulse crossing the water to come, naturally surrounding and protecting the site. Enclosures and turning branches all extend into the water, like stars arranged on all four sides. The boundary water must be on the outer side of the surrounding enclosures and turning branches, while the boundary of the site water must be on the inner side (the so-called outer and inner refer to the back and front: boundary water is on the back side of the surrounding terrain, while boundary of the site water is on the front side).

其中各自有條，非無分別，只於水漲時，散粗糠於上流，其內分合之形自見（此緣穴形須著足力細細體會），不然，穴星何以見其中尊自主，而四面隔纏圬田如魚如禽如井田者，又何以見其外背內面相向有情，流水何能不沖其身耶。惟水繞可證其砂，以側水不沖穴，而見其中尊自主也，

Each has its own order and is not without distinction. When the water rises, simply scatter coarse bran upstream, and the patterns of division and union will naturally become apparent (this is because the form of the site must be observed extensively and carefully experienced). Otherwise, how can the site star be seen as occupying the central position and acting as the master? How can the surrounding fields, which are enclosed by water on all sides and arranged like fish, birds, or well fields, be seen as having their backs to the outside and faces to the inside, showing mutual affection? How can flowing water fail to offend the site? Only the surrounding water can confirm the presence of the landforms: if the water flows around the site without冲犯 it, then the site is seen as occupying the central position and acting as the master.

於此權之，泊岸浮脾，是太陰之體其隔水纏護圬田，如井田之形者，與中出土脈旁分兩砂之鉗局何殊，逆水砂洲是少陰之體，其四面纏護圬田，如禽魚之形者，與太陽開口闊大中起微突之鉗局何殊，但太陰少陰之口砂，膀者盡連地面，頭露於堂界之內，此二者則在四水交會處，內外看之證其鉗局，為少異耳。故曰：平洋不開口，神仙難下手，平地水鄉，其理一也（此節論水鄉開口，申明水繞，即有鉗局之意）。

By this principle, we should consider: "Bo'an Fuspi" is of the Taiyin body, its圩田 surrounding the water like the shape of well fields, how is this different from the钳局 with a central ridge and two ridges on both sides? "Nishui Shazhou" is of the Shaoyin body, its圩田 surrounding all four sides like the shape of birds and fish, how is this different from the钳局 of the Taiyang with a broad opening and a slight protrusion in the center? The difference lies only in the fact that the sand of the Taiyin and Shaoyin bodies has all its arms connected to the ground, with the head exposed within the Bright Hall boundary waters, while these two patterns are located at the confluence of four waters, requiring observation from both inside and outside to confirm their钳局. Thus it is said: "In flat land, there is no opening, even the immortals cannot act." Flat land and water areas follow the same principle (this section discusses the opening in water areas, clarifying that water surrounding also includes the meaning of钳局).

乘脊脈者，即枕毬簷之意，亦陽來陰受，陰來陽受之意，得有真口穴情方的，以開口為主脊脈為客也，看水繞者，即先看下臂之意，亦即論龍虎之意，故曰：無龍要水纏，左畔無虎要水繞，右邊山之龍虎，乃取開口之形，平洋水繞證鉗局，亦取開口之形，以開口為主，水繞為客也，故不論高山平地，總以開口為貴，但其口有高低隱顯大小陰陽之不同（此篇大旨乘脊脈，若不可無水繞，看水繞者，不可無脊脈，而乘脊脈不宜孤陰純陽之獨求，看水繞終須大水小水之相接，以見陰陽相濟方成配偶，更以局證水繞，水繞證鉗局，發明開口之義，殊為的當）。

The concept of "riding the ridge pulse" refers to burying the grave beneath the eaves, meaning that the yang comes to the yin and the yin comes to the yang. It is essential to have a true mouth and a proper site to determine this accurately; thus, the emphasis is on the mouth, with the ridge pulse as a secondary consideration. The idea of "observing water winding around" refers to examining the lower arm first, which is about assessing the dragon and tiger formations. Therefore, it is said that if there is no azure dragon on the left, the water should wind around; if there is no white tiger on the right, the water should encircle. The dragon and tiger on the mountain take the form of an opening; in flat land, using winding water to confirm the clamp formation also takes the form of an opening—thus, both emphasize the opening as the main factor, with winding water as a secondary element. Therefore, whether on high mountains or flat land, the opening is most valuable, though the mouth varies in height, visibility, size, and yin and yang. The main point of this passage is that riding the ridge pulse cannot exist without winding water, and observing winding water cannot exist without the ridge pulse. Riding the ridge pulse should not be pursued solely in terms of pure yang or pure yin, while observing winding water must involve both large and small waters connecting with each other, thus showing the harmonious balance of yin and yang and forming a pair. Using the clamp formation to confirm the winding water and using the winding water to confirm the clamp formation fully explains the meaning of "opening" in a very accurate way.

或曰：去山已遠之平洋，無脊脈之平田，亦可用水繞之法否？曰：江浙水鄉，非無脊脈，但地勢卑薄，穿渡復多脊脈低伏而不見，故看水繞以證脊脈，所以無論低田水鄉，凡大勢皆低者，內有微高之處，即為龍脊，只要收放向背分明鉗口唇堂可證，不以有水浸沒而棄之。楊公曰：水退同乾地力是也。若去山未遠之平地平田，原有脊脈可尋，其間若無脊脈必是無龍虛假之地，縱有水繞，誤插必敗。

Someone asked: For flat fields far away from mountains, where there are no ridges, can the method of "looking at water surrounding" still be used? The answer is: In Jiang-Zhe water towns, there are not really no ridges, but the terrain is low and thin, with many crossing waters, so the ridges are low and hidden and not visible. Therefore, they use the method of looking at water surrounding to confirm the ridges. Thus, whether it is low fields or water towns, wherever the overall terrain is low, as long as there is a slight elevation, that is the dragon ridge; as long as the expansion and contraction, facing and backing are clear, with a mouth, lip, and bright hall to confirm, it should not be abandoned just because it might be flooded. Yang Yunsong said, "When water recedes, it is the same as dry land, the land power remains." As for flat fields near mountains, they originally have ridges to follow. If ridges cannot be found there, it must be a false place without a dragon. Even if there is water surrounding, if the burial is wrong, it will certainly result in failure.