Deep and shallow surfaces

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

陽脈結穴圖已見首卷合割篇，後茲復附長鉗圖，以明水平臍結之穴法

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

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

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

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

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

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

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

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

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

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

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