Cross and Vertical (or Horizontal and Vertical)

（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.)"