The initial part or the beginning section.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

（此篇論龍身餘氣與前篇論穴前之餘氣有別）

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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