The Original Version of "Mountains and Seas: A Clarification of Mysteries" (Ming Dynasty) by Zhou Jingyi

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'.