The spinal meridian is surrounded by water.

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.