Releasing and restraining

收者，束細嚥喉也，龍身行度處，以之定峽，到頭一節，以之觀入首，即所謂束氣也。平洋無脊脈可憑，全在收處察其真假，證其來源，放者開枝腳也，帳蓋之大小，纏護之短長，均於此定之，大龍有大收大放，蓋帳關峽是也，小龍只小收小放，個子蜂腰是也，收放愈多則愈有勢，愈大則愈張揚，蓋收者如火筒風箱，小其竅而氣方健，放者如瓜藤果木，茂其枝而本自大也。

The term "shou" refers to the act of narrowing the throat. Along the body of the dragon, it is used to determine the narrow pass; at the end, it is used to examine the entrance, which is called "shu qi" or gathering the energy. In flat plains where there are no ridges to serve as a reference, the authenticity and origin are determined solely by observing the narrowing and its confirmation. The term "fang" refers to the act of spreading out the branches. The size of the canopy and the length of the wrapping and protection are all determined by it. A large dragon has a large narrowing and spreading, which is called the canopy and pass; a small dragon has a small narrowing and spreading, which is called the character shape and the wasp waist. The more narrowing and spreading there is, the stronger the momentum; the larger it is, the more grand the appearance. Because narrowing is like a blowtorch and bellows, making the outlet small so the energy becomes strong; spreading is like the branches of a gourd vine or fruit tree, with abundant branches, the main body naturally becomes strong.

然非兩邊技水插入，不見其收，非兩邊枝水分開，不見其放（插入言枝水，自乾水生入分開言，兩水自龍身分開如個字，二者其義一也）。或一邊枝水插入，一邊無枝水分開，即是邊有邊無，或一邊枝水插入，一邊分了數段，方有枝水分開，如不對節之草者，即為參差不齊（此指直龍而言，如橫龍旋轉者，不以此論），非真收真放也。

However, without branches and water coming in from both sides, one cannot see the convergence; without branches and water spreading out from both sides, one cannot see the dispersion (the term 'insertion' refers to branches and water coming in from the main water, while 'separation' refers to two streams of water branching off from the dragon body in a character 's' shape. In essence, both terms mean the same thing). If there is a branch and water coming in on one side but not on the other, it is called 'one side present, the other absent'; if on one side there is a branch and water coming in, but on the other side there is a branch and water branching out only after several segments, like wild grass where the joints are not aligned, it is called 'uneven and irregular' (this applies to straight dragons; for horizontal dragons that turn, this rule does not apply). These are not true convergence and dispersion.

收放真者，大略與山龍過峽相同，但山龍之起伏高顯然可見，平洋之起伏低，殊難識認，總以兩邊枝水插入為憑，因收處而見其放，放處而見其收也。至龍身行度處，高山以特起為少祖，平洋以特收為少祖，故穴後之收放，比後龍更為緊要。

True convergence and dispersion are roughly similar to the way a mountain dragon passes through a narrow area. However, mountain dragons have high undulations, which are easily noticeable at a glance; in flat plains, the undulations are low and difficult to recognize, so one must rely on the branches and streams on both sides to determine them. From the place where it converges, one can see its dispersion; from the place where it disperses, one can see its convergence. As for the path of the dragon's body, in high mountains, the specially raised hill is considered the minor ancestor; in flat plains, the specially converging area is considered the minor ancestor. Therefore, the convergence and dispersion behind the site are more important than those behind the dragon.

但後龍開帳過峽，有兩邊枝水插入者，或一邊枝水插入，一邊但有低田為界者，亦以帳峽論，不過力量稍輕，若在穴後一節，兩邊枝水插入，固為束氣，亦有一邊有枝水，一邊但有低田低地為界，或兩邊俱是低田低地，中間高起一段，亦為束氣之真（大坂平田兩邊無枝水插入，又無高低束氣之形，宜飛邊吊角而插，蓋近穴雖無束氣，其氣必有分水之峽也，然飛邊須邊上展開堂局，吊角須角上動而有情，即四面有水，甚遙不拘，方圓大坂，中間插進一瀆，而彎抱者，亦有結作，若邊角俱無，穴情中間又無漕水插入，但得微微起伏有唇口堂砂，殆如隱面山龍，精神藏而不露，不可以無明水而棄之）。

However, when the dragon ridge passes through a section where there are branches of water entering from both sides, or when there is a branch of water on one side and low fields on the other, they should still be considered according to the principles of the ridge and its passage, though their strength is slightly less. If in the section immediately behind the mound, branches of water entering from both sides certainly indicate a binding of the qi; there is also a case where there is a branch of water on one side and low fields on the other, or where both sides are low fields but there is a raised section in the middle, which also indicates a true binding of the qi. (In the case where there are neither branches of water entering nor a binding shape formed by high and low ground on both sides of a flat field, the method of 'flying edge' and 'hanging corner' should be used to determine the mound. Although there is no binding of the qi near the mound, its qi must have another section where the water divides. However, 'flying edge' requires the surrounding area to have a broad and open layout, while 'hanging corner' requires the corner to be lively and harmonious. Even if there is water on all four sides but it is far away, it is not necessary to be overly concerned. A large flat field that is square or round, with a channel passing through the middle and winding around in a curved manner, can also form a mound. If there are no branches of water or corners, and there is no channel of water entering the middle of the mound, but there is a slight elevation, a lip-like edge, and a surrounding hill, it is like a hidden mountain dragon, with spirit concealed and not revealed. It should not be discarded simply because there is no clear water.)

其收放之極大者，兩邊護砂，有金箱玉印，日月旗鼓，琴筆劍笏倉庫諸形，或拱龍峽，或護穴場，文具應文，武器應武，堆錢倉庫主富，琴鼠鳳鶴主仙，形吉者吉，形凶者凶，吉形穴中見之吉，不見猶奇，脊脈之龍，其形多連於本身，或見於低田低地，或見於高田高地，平薄之龍，每於隔河隔濱見之，或見於水面，或見於平田平地，總以向我有情者吉，無情反背者凶。

Large and open areas will have protective sand formations on both sides appearing as golden boxes, jade seals, sun and moon, flags and drums, zithers, brushes, swords, handboards, granaries, and so on. Some guard dragon passes, while others protect the burial site. Those resembling writing tools indicate literary prestige, while those resembling weapons indicate military positions. Shapes resembling piles of money or granaries indicate wealth. Shapes resembling zithers, mice, phoenixes, or cranes indicate the emergence of people with spiritual or supernatural abilities. Good shapes bring good fortune, and bad shapes bring misfortune. If good shapes are visible at the burial site, they are good; if not visible, they are even more extraordinary. For dragons with a ridge pulse, these shapes often connect with the body of the dragon, or appear in low fields or lowlands, or in high fields or highlands. For flat and shallow dragons, these shapes are often seen across rivers or streams, or on water surfaces or flat fields. In summary, shapes that face towards the burial site and show affection are good, while those that are indifferent or opposite are bad.

平洋少騎龍斬關之穴者何，蓋平洋以水行證龍行，以水止證龍止，不若山龍有形局可借者比，故曰：到頭水聚方能止，水若無收氣遠奔，然此亦就大合之內有小合者言；若直臨大水交襟之處（此大合水處），形必漸小，纏護必短縮，鉗局面必不開，以為盡龍而收之，必致衰敗。

Why are there few instances of dragon riding or gate cutting in plains? Because in plains, the movement of water confirms the movement of the dragon, and the gathering of water confirms the stopping of the dragon. This is different from mountain dragons, which have their own forms and structures to rely on. Therefore, when water gathers at the end, the dragon is considered to have stopped; if the water cannot be contained, the energy will scatter far away. However, this statement refers to the situation within a great assembly where there is also a minor assembly. If directly facing a large water convergence (that is, a major gathering of water), the mountain shape must gradually become smaller, the surrounding hills must be shorter, and the钳 shape must not be able to form. If one mistakenly thinks that the dragon has reached its end here and decides to take a site here, it will certainly lead to decline.

楊公曰：尋到山窮水盡時，地作茅叢容易棄。故須倒尋轉去，看有一股下砂小水纏繞處，只收一邊之水，或橫開鉗局，或倒掛金鉤，方是真止，平洋龍之橫結多，而直結少者，亦形勢使然也。

Yang Yunsong said, "When you reach the end of a mountain and the water has run out, the land is easy to abandon as a patch of weeds." Therefore, one must go back to search for a place where a stream of sand and a small body of water encircle it. There, the water comes from only one side, or it spreads out horizontally in a钳 shape, or it forms a hanging gold hook embracing the area. That is the true stopping point. In flat plains, dragons tend to form horizontal structures more often than vertical ones, which is determined by such formations.

口議曰：二水夾出莫當前，宜向左邊或右邊，神仙倒仗宜橫作，下手雖空也進田。又曰：二水夾出莫當中，中心水去十分凶，翻身作向朝來脈，發福綿綿為坐空（二詩前一首申明上文莫開鉗局之義，穴宜橫作。後一首申明上文倒掛金鉤之意，穴宜逆掛）。故大水未合而小水合，得下關水來纏繞者，定有真止，大水合而內無小水纏繞者，不得為止也。

The "Oral Discussion" says: "When two streams of water enclose an area, do not face directly towards the center; instead, face to the left or the right. When the divine staff is inverted, it should be laid horizontally, even if the hands are empty, it can still bring in land." It also says: "When two streams of water enclose an area, do not face directly towards the center; if the central water flows away, it is extremely凶 (dangerous). If the direction is turned to face the coming ridge, it will bring continuous blessings, as if sitting on an empty space." The first poem explains the previous statement about not opening a钳局 (clamping situation) in the center and the meaning of the穴 (site) being laid horizontally. The second poem explains the previous statement about the inverted golden hook and the meaning of the穴 (site) being hung in reverse. Therefore, if large water has not yet converged but small water has already converged, and also water from the lower gate comes to wrap around, it is definitely a true stop. Conversely, if large water has converged but there is no small water wrapping around inside, it cannot be considered a stop.

若逆水之龍，其來處原是兩水夾送順行，或而翻身逆朝來水（界龍之水流東，界穴之水亦流東，為順局，若界龍水流東，而界穴水流西為逆局，如龍身順行有漕插入為後托與逆結同）。雕逆轉處最多，不過數節，而其內邊小界水，與逆轉之龍勢相迎，方有真止（如外邊龍勢左旋，內邊枝縫水右旋，方見內界之合，龍右旋者倒推），如內邊小界水，仍隨龍順行，必是砂體。經云：順水直沖而逆回結穴，方知體段之真，逆水真沖而合襟在後，斷是虛花之地，此之謂也（平洋坐空朝滿，須得低田低地，為明堂，前有明堂，後有束氣自有鉗口、下砂以證，內界小水環繞，若合襟穴後內無界穴之水，何以成穴，即如裹頭水為凶者，亦因內無小水環繞之故）。小界中者，即枝縫中水，故又名枝縫水。

As for dragons that flow against the current, their origin is also between two streams, flowing naturally with the current. However, at a certain point they turn back and flow against the direction of the incoming water. If the boundary dragon water flows east and the boundary site water also flows east, it is a favorable situation. But if the boundary dragon water flows east while the boundary site water flows west, it is an unfavorable situation. If the dragon flows smoothly but a channel flows in to support it from behind, it is similar to the case of an inverse flow. The place where the dragon turns back against the current is limited to a few sections at most, and it must be supported by the inner boundary water flowing in the opposite direction to the dragon's movement to form a true stopping point. For example, if the outer dragon flows to the left, the inner branch water must flow to the right to show the meeting of the inner boundary. If the dragon flows to the right, the inner branch water should flow to the left accordingly. If the inner boundary water still flows with the dragon in the same direction, it must be a hill or ridge. The classic texts say, "When a dragon flows with the current and then turns back to form a site, it shows the true shape of the terrain; when a dragon flows against the current and the meeting point is behind, it is a false site." This is exactly the meaning. In flat land with an empty front and full back, the site must have low fields and low land as the bright hall. There should be a front bright hall and a rear gathering of energy, naturally forming a mouth and the lower land to serve as a seal. The inner boundary water should encircle the site. If the meeting point is behind the site but there is no inner boundary water, how can a site be formed? Also, the reason why "wrapping head water" is dangerous is because there is no inner boundary water encircling it. The inner boundary water refers to the water in the branch channels, so it is also called "branch channel water."

平洋分合之大小真假，何以證之？曰：不拘江河溪流，與龍之枝腳纏護，俱夾收在內者，是大分合（此分指分龍處，合指大合水處是也），即界龍之水，枝腳纏護之內，或低田低地，或小溝小濱，兩邊夾來，先分後合，以界脈入穴者是小分合（此分指行龍處，合指纏護外水合處），即界脈之水，入首之處，分開枝水，使咽喉束細，而脈清氣健（此穴後分水），到穴之處，逆繞下關，使堂局緊收，而脈止氣聚（此穴前水合），是真分合，即成龍成穴之水（有真分合可證龍穴俱真，故曰：成龍成穴之水）。

How can we verify the true nature of large and small divisions and convergences in flat land? The answer is: regardless of rivers, rivers, or streams, wherever they encircle and accompany the dragon's branches, enclosing the dragon within, this is called "large division and convergence" (here, "division" refers to the place where the dragon branches off, and "convergence" refers to the main convergence of water), which is the water that defines the boundary of the dragon. Within the encircling branches, whether in low fields or small ditches, if the water flows from both sides, first dividing and then converging, used to separate the energy lines and guide them into the site, this is called "small division and convergence" (here, "division" refers to the place where the dragon travels, and "convergence" refers to where the water from outside the encircling branches converges), which is the water that defines the energy lines. When the water divides at the entrance, it narrows the throat, clarifies the energy line, and strengthens the vitality (this is the dividing water after the site); when the water flows backward around the lower gate at the site, it tightens the surrounding area, stops the energy line, and gathers the vitality (this is the converging water before the site) — this is the true division and convergence, which is the water that forms the dragon and the site (since true division and convergence can verify that both the dragon and the site are genuine, it is called the water that forms the dragon and the site).

有大分合無小分合，是假龍，有小分合，無真分合，是假穴。故真分合，更不可少（以上言水之分合證龍穴也）。

Only when there is a large convergence and no small convergence is it a false dragon; only when there is a small convergence but no true convergence is it a false site. Therefore, true convergence is especially indispensable. (The above is using the convergence and divergence of water to verify the dragon and the site.)

平田旁舒兩翼，層層湧來，俱有向前之勢者，亦是分，圓唇中間彈出，兩角收上，如月魄之倒覆轉者，亦是合，使無層層撲來之勢，何以見其龍之分而行，若無倒收之圓唇，何以證其氣之止而水之合，昔人謂桃花滾滾非真穴，又謂：真氣之止，不待臨流，而氣已先收，皆指此也（以上言砂之分合證龍穴也）。

The flat field spreads out on both sides like the wings of a bird, layer after layer coming forward with a dynamic momentum, which is called "fen" (division). The rounded lip protrudes from the center, with both sides curling upward, resembling an inverted crescent moon embracing the center, which is called "he" (convergence). If there is no momentum of layers advancing, how can we see the dragon dividing and moving forward? If there is no rounded lip curling upward, how can we confirm that the energy has stopped and the water has converged? The ancients said, "The blooming peach blossoms are not true depressions," and also said, "True energy stops without waiting for the water to flow, for the energy has already been gathered," all referring to this principle. (The above discusses how the division and convergence of terrain confirm the presence of the dragon and the true site.)

蓋平田有行龍之象，即有分而無合，圓唇有倒收之形，即有合而氣止，況圓唇而為穴之餘氣，可驗生氣之有無，有生氣吉，則氣有餘而唇吐，無氣則無唇，然有圓唇之合，又不可無本身兩砂兜抱其唇，否則內界有合，內堂何能聚，必有大界水扣肋割腳之害，故乘脊者，要鉗口兜其唇（有鉗口即是兩砂兜抱，可證貼穴小水分合），看水繞者，須內界繞其唇（有內界分合，即是微砂環抱），以砂內必有水（承鉗口兜其唇言），水外必有砂也（承內界繞其唇言）。故砂水之合，圓唇之合，缺一不可。

Because if a plain field only has the form of a dragon, it is divided but not united; if a rounded lip has the shape of a reverse collection, it is united but the qi has already stopped. Moreover, the rounded lip is originally the residual qi of the pit, and can be used to test whether there is life qi: if there is life qi, it is auspicious, and the qi remains and is exhaled through the lip; if there is no qi, there is no lip. However, even if there is a rounded lip that is united, there must be two ridges of mountain from the main mountain to enclose the lip; otherwise, although the inner area is united, how can the inner hall retain the qi? There will certainly be calamities such as the main boundary water cutting the ribs or the feet. Therefore, for land that follows the ridge pulse, there must be a clamp mouth to enclose the lip (a clamp mouth is equivalent to two ridges enclosing, which can confirm the division and union of the small water near the pit); for land where water surrounds, there must be inner boundary water flowing in front of the lip (the division and union of the inner boundary is equivalent to having fine ridges surrounding). Because within the ridges there must be water (this follows the statement about the clamp mouth enclosing the lip), and outside the water there must be ridges (this follows the statement about the inner boundary surrounding the lip). Therefore, the union of ridges and water, and the union of the rounded lip, are both indispensable.

附圖。上圖（三分三合水圖）界龍水，兩邊如八字分開，是第一分，外明堂是第三合，即大分合也，界脈水八字分開，是第二分，中明堂是第二合，即小分合也，貼穴小水，亦如八字，是第三分，內明堂，是第一合，即真分合之水。賴公曰：大地有三分三水，中地二分二合，小地惟貼穴一重分合水而已（指界穴小水言）。

Here is an illustration (the current text only includes a description, the image is lost). The diagram above, called the "Three Divisions and Three Harmonies Water Diagram," shows that the water on both sides of the boundary dragon flows like the character "eight" (ba zhi), which is the first division. The outer bright hall is the third harmony, which is called the great division and harmony. The water along the boundary ridge flows like the character "eight," which is the second division; the middle bright hall is the second harmony, which is called the small division and harmony. The small water near the tomb also flows like the character "eight," which is the third division; the inner bright hall is the first harmony, which is called the true division and harmony water. Lai Buyi said: Great land has three divisions and three harmonies, medium land has two divisions and two harmonies, and small land only has the one division and harmony water near the tomb (referring to the small water along the boundary of the tomb).

按：平洋順龍結，而有脊脈者，官坐高乘氣，而插當以前圖為式，若順龍橫結逆結，穴後與左右宜低，所以見本身之高且低，則有水以證水，外有砂環抱，其取短漕沖昭者，亦是此意，至穴前雖宜向高，但須明堂低聚，堂外砂高為吉，若前無明堂，不成穴矣。

According to this, when a dragon line runs smoothly across a flat area and forms a ridge with a mound, one should situate the grave on a high place to receive the qi flowing downward, following the pattern shown in the previous diagram. If the mound is formed by the dragon line crossing horizontally or against the direction of the dragon, then both the back and the sides of the mound should be lower, so that the mound itself appears higher. Since the land is low, water will naturally gather there, and water can confirm the presence of qi. Additionally, there should be surrounding ridges outside the mound. As for some places where a short ditch is aligned facing the mound, it is based on the same principle. Although the front of the mound should ideally face a higher area, it is essential that the bright hall is low enough to collect water, and that the ridges outside the bright hall are high, which is considered auspicious. If there is no bright hall in front of the mound, then it cannot be considered a proper site for a grave.

脊脈之龍，看砂之向背為主，而水之向背，自在其中，平薄之龍，看水之向背為主，而砂之向背，自在其中，然砂之向背，又在開口之有無真假，見水之向背，又在大水內小水外有無繞抱之砂見之（平洋正宗云：平洋點穴全在配砂，配得砂來便用得水）。

There are flat plains with dragon-like ridges that primarily rely on the direction and position of the soil ridges, while the direction and position of water are naturally included within this consideration. For flat and shallow ridges, the main focus is on the direction and position of water, while the direction and position of soil ridges are naturally included. However, the direction and position of soil ridges must also consider whether the opening is genuine or not. Similarly, the direction and position of water must also consider whether there are surrounding soil ridges both inside the large water body and outside the small water body, in order to be clearly visible. (The "Authentic Classic of Plain Land" states: In plain land, the key to selecting a site is to match with soil ridges; once the soil ridges are properly matched, water can be effectively used.)

蓋平洋有以低田低地作堂作界者，堂界之外，必有高起之砂，可辨其向背，如四面之砂，皆外背內面而相向者，是真口而氣聚（真口兩砂或長短不齊，須下砂長而外背內面抱唇逆上，方得明堂氣聚，如下砂逆轉作案，上砂只要面來向穴，略短無妨，上砂順轉作案，得下砂逆上攔住，上砂不使順竄為吉，兩砂均勻者穴居幹中，邊長邊短收先到之砂與山龍鐃滅挨棄法同，然逆局不以順砂為嫌，故平洋猶貴認龍，認龍之法，以水作地看，以地作山看，更以大界水定來龍，小界水看入首，故寬眼界，細心理會則順逆自無遁形。蓋水所以界龍脈龍身順逆，惟水可憑，若便以水為龍，不明認龍之法，畢竟似是而葬，古人以眼倒星辰豎起看者，即此意也）。

On flat plains, if low fields are used as the Bright Hall and boundary water, then there must be elevated ridges outside the Bright Hall and boundary water to distinguish the facing and backing directions. If all the surrounding ridges have their outer sides as backing and inner sides as facing, and they all turn inward, this is called a true mouth, which can gather energy. The two ridges of a true mouth sometimes vary in length; the lower ridge should be longer, with its outer side as backing and inner side as facing, embracing the lip and rising upward, so that the Bright Hall can gather energy. If the lower ridge turns backward to form a mountain, the upper ridge only needs to face the site, and being slightly shorter is acceptable. If the upper ridge turns forward to form a mountain, there must be a lower ridge turning backward to block it, preventing the upper ridge from flowing away with the water, which is considered auspicious. If the two ridges are evenly balanced, the site is located in the center. If one ridge is longer and the other shorter, the site should be aligned with the ridge that arrives first, following the same principle as the method of using ridges in mountain dragon patterns. However, an inverse situation does not dislike the forward ridge. Therefore, on flat plains, recognizing the dragon is especially important. The method of recognizing the dragon is: treat water as land, and land as mountains; use major boundary waters to determine the coming dragon and minor boundary waters to observe the initial approach. As long as one broadens their vision and carefully examines, the direction of the dragon's flow, whether it is forward or backward, will be clearly visible. Because water is used to separate the dragon's path, the forward or backward direction of the dragon's body can only be determined by water. If one mistakenly treats water as the dragon and fails to understand the method of recognizing the dragon, the burial will be incorrect. The ancients said, "Look at things upside down and look at the stars vertically," meaning this.

設有一面反背者，是假口而氣散（砂背水亦反也），無口則更無砂可辨，其向背而氣亦散（此承看砂之向背言）。

If there is a reverse facing, it is considered a false mouth, and the energy will scatter (when the terrain turns back, the water also flows against the direction). If there is no mouth at all, there is even less terrain to distinguish front and back, and the energy will naturally scatter as well. (This passage continues from the previous discussion on 'judging the front and back of the terrain.')

大水內有小水界開，方有小水交合，可辨其水之向背，如下手邊之小水，左轉來向，上手邊之來水，右轉來向，是水繞而氣聚（水繞即是砂抱），若下手邊之小水，當逆向右邊者而反順行（向左而去），上手邊之來水，當趨向左邊，與下手左轉砂水相逆者，而反趨右，是水不向不繞而氣散，大水之內，無小水界開而相合，則更無水可別其向背，而氣亦散矣（此承看水之向背言），故內無開口之砂小水環繞相向者，此外雖有砂水相向，總無益也（此申明外有大水內無小水環繞之病，蓋小水兩邊環抱方為開口之證，據其一邊小水灣環，一邊得低田低地為界，亦是開口，若此有一邊小水而直硬者，外有砂水相向亦假）。

Within a large body of water, there must be smaller bodies of water to form a boundary and distinguish the direction of the water, allowing it to meet and converge, thus enabling the determination of the water's orientation towards or away from the site. For example, if the small water on the lower side turns left to face the site, and the incoming water on the upper side turns right to face the site, this is considered water circling around and gathering energy (as the water circling around is equivalent to the terrain surrounding the site). Conversely, if the small water on the lower side should naturally flow to the right but instead flows left, and the incoming water on the upper side should naturally flow to the left but instead flows right, this is considered water neither facing nor circling around, leading to the dispersion of energy. If there is no small water within the large body of water to form a boundary and meet, then there is no water to determine the direction, and the energy is naturally dispersed. (This passage continues from the previous discussion on 'determining the direction of water'.) Therefore, if there is no opening terrain or small water circling around to face the site internally, then even if there is terrain or water facing the site externally, it will ultimately be of no use (this explains the problem of having a large body of water externally but no small water circling around internally. It is important to know that having small water on both sides forming an opening is the proof of an opening; if one side has a bending small water and the other has a low field or flat land as a boundary, it also counts as an opening. However, if there is only one side with a straight and rigid small water, then even if there is terrain or water facing the site externally, it is false.)

圖說明：曲縷鉤轉結構易曉，若頂來氣而對圓唇，則水城 頭，左右無砂，不成穴矣，此則開斧撞乘，後水灣環，前水曲出，兩砂交鎖有情吉。

The diagram's explanation (the current text only remains, the original image is lost): the structure of winding water paths like a line, with twists and turns embracing the site, is easier to understand. If the energy comes straight from above and directly faces the round mouth, then the water city would directly hit the穴位, and if there is no sand on both sides, it cannot form a good site. This diagram depicts the pattern of "open axe collision and riding": the water bends and embraces the site behind thesite, and the water flows in a winding way in front of thesite, with two ridges of sand locking together in a harmonious way, thus being auspicious.

或曰：山龍忌斂割，平洋亦忌否？曰：大界水之內，無小水界開，與無鉗口之分，即是斂也，到頭之處，無砂水真分，圓唇之前，無砂水真合，即是割也，蓋無分即斂，斂即必割，斂於入穴之處，水即沖身，斂於兩背之間，水即割臂，斂於穴前，水即割腳，故大口之內，有小口分合，大水之內，有小水分合者，方無沖割之患，大水分合，是大口，小水分合，鉗局分合，故大水之內，須尋小水，大口之內須尋小口（此數語包括平洋諸書認穴之法）。

Someone asked: Are mountainous areas and plains both subject to the prohibitions of "敛" and "割"? The answer is: Within the main water boundary, there is no small water boundary opening, and there is no division at the mouth, this is called "敛"; at the end, the soil and water do not truly divide, and before the round lip, the soil and water do not truly meet, this is called "割". Because lack of division is "敛", and once "敛" occurs, "割" necessarily follows. If "敛" occurs at the entrance of the site, the water will rush against the body; if "敛" occurs between the two shoulders, the water will cut the arms; if "敛" occurs in front of the site, the water will cut the legs. Therefore, within the large mouth there must be a small mouth with division and meeting, and within the large water there must be small water with division and meeting, to avoid the dangers of rushing and cutting. The division and meeting of large water is the large mouth, and the division and meeting of small water is the division and meeting of the钳局. Therefore, within the large water, one must look for small water, and within the large mouth, one must look for a small mouth. (These few sentences summarize the method of identifying the site in all the schools of plains geography.)

或曰：山龍忌覆喜仰，平地亦然否？曰：仰屬陽，覆屬陰，山龍是陰體，當於覆中取仰，故突出處以平為貴。平洋是陽體宜於仰中取覆，故平中以突為奇，然在陰砂開口之中，隱隱如沒牛吹氣，盞內浮酥，泥中隱鱉者，方不患覆（即微突頂之意）如突大而顯者，必須開微薄之面，吐平仰之唇（自突大插坦之意，此指在陰砂開口之中而言），與山龍喜仰忌覆同。

Someone asked: "Mountains and dragons dislike being covered and prefer to be upright; is this also true for flat land?" The answer was: "Upright belongs to yang, covered belongs to yin. Mountains and dragons are originally of a yin form, so they need to take a little upright from among the covered positions, thus the prominent parts are valued for being flat; flat land is originally of a yang form, so it should take a little covered from among the upright positions, thus the flat areas are valued for having a protrusion. However, if this protrusion is within a yin sand opening, appearing faintly like a water buffalo breathing underwater, like a thin layer of ghee floating on top of a bowl, or like a turtle hidden in the mud, then it is not afraid of being covered (meaning a slight protrusion at the top). If the protrusion is large and obvious, then a thin surface must be cut on top, and a flat and upright lip must be formed (this refers to when a large protrusion requires a pit to be formed on the flat area, describing the situation within a yin sand opening), the reasoning is the same as mountains and dragons preferring upright and disliking being covered."

若不在陰砂開口之中，又當自開鉗局，出唇吐氣方可，水鄉之府縣基，水漲時衙宇階陂俱沒，而正堂水不沒者，則至高之處為正穴，低窪之所，必無氣脈，故平洋圓胖肥，仰而高於眾處者，為氣之所聚，城市村落皆然，此即平中取突也，開口之陽基穴，在掌心低處，兩邊有高砂作護，此即陰砂開口，取微薄之面，平仰之唇也。

If the site is not within the opening of the Yin sand, then one should create a钳形 situation by oneself, and expose the life qi by protruding the lip. In water areas, when the water rises, the steps and slopes of the government offices are submerged, but the main hall remains untouched, showing that the highest place is the main site, and the low areas definitely lack qi. Therefore, on flat plains, the round and full areas that are elevated above the surrounding areas are the gathering places of qi, and cities and villages are the same—this is called "taking the protrusion from the flat." As for the opening of a Yang dwelling site, the site is in a low position like the palm of the hand, with high sands on both sides as guards—this is called Yin sand opening, taking the thin surface and the flat, upward lip.

辨平洋龍枝幹，在分水處（此即分龍處而言），與合水之處（此指大合水處而言），兩邊水源俱長大者是幹，短小者是枝，一邊長大，一邊短小者，亦是枝，水源長大，而大合水在數十里，或十餘里者，是乾水源短小，而大合水在數里，或一二里者，是枝。欲知水源短長，則以兩邊大界水廣狹定之，廣闊者水源長，狹小者水源短，長而不廣闊，雖幹龍而力薄，短而廣闊，雖枝龍而力厚。至小枝龍，或一邊溪水，一邊田源水夾送，或兩邊俱是小水夾送，會合穴前左右，此辨枝幹法也。

To distinguish between the main ridge (干) and the branch ridge (枝) of a flat land dragon, one must examine the place where the water divides (the point of division of the dragon) and where the water converges (the main convergence point). If both water sources are long, it is the main ridge; if both are short, it is the branch ridge. If one is long and the other is short, it is still considered a branch ridge. If the water source is long and the main convergence is several tens of miles or dozens of miles away, it is the main ridge; if the water source is short and the main convergence is within a few miles or one or two miles, it is the branch ridge. To determine the length of the water source, one should look at the width of the large boundary waters on both sides: wide waters indicate a long source, narrow waters indicate a short source. A long but narrow water source, even if it is the main ridge, has weak power; a short but wide water source, even if it is the branch ridge, has strong power. As for small branch ridges, they may have one side as a stream and the other as a field water source converging on both sides, or both sides as small waters converging in front of the site on the left and right — this is how one distinguishes between main and branch ridges.

大幹大枝，窮盡處必不結地，惟脫出至小之枝，每在盡融結（大幹龍大枝盡處，即是大合水交襟之所，故不結也，若脫出小枝近雙小水，以大幹大枝餘氣作護者，仍有融結），枝龍不納乾水，幹龍亦以不見大水為佳也，若幹龍至將盡處，枝龍傍大水邊在腸內（大水小水纏繞之內），收納界水，而不見大水者力大。

The main trunk and main branch reach their end and cannot form a good convergence, only the very small branches that detach will often converge at the end. (The end of the main trunk and main branch is where the major water currents meet, so they cannot converge; but if a small branch detaches and is near two small streams, and is protected by the remaining energy of the main trunk and main branch, it can still converge.) The branch dragon does not accept the water of the main trunk, and the main trunk dragon prefers not to see large water. If the main trunk dragon reaches the end, and the branch dragon is beside a large stream, within a winding water area (that is, inside where large and small streams encircle), receiving boundary water without seeing the large stream, its power is strong.

如局面開闊而向大水者，必須小界水（即界脈水），來路遠內水（即界穴水），纏繞有情，明堂容聚，餘氣鋪張，前砂攔水，穴間只見一線灣環，或如鏡圓靜照為妙，如面前直見汪洋，定不成地，故地在腹中者，十有八九，在大水邊者，十之一二，在大水邊而見大水者，百中一二。惟龍長力大之陽基，局勢相當，方可直臨大水，蓋陽基宜鋪盡（即開拓之意），不同陰地宜收聚也，然亦須小界分開（小界分開即是入脈之處），束氣明白方真（後有束氣，前有真結）。

If the terrain is open and faces a large body of water, there must be a small boundary stream (the water that marks the boundary of the ridge) that comes from a distant source, and the inner water (the water that defines the site) should flow around the site affectionately. The bright hall should be able to gather and hold the qi, with the remaining qi spreading out. In front, there should be ridges of earth that block the water, so that from the site, one can only see a narrow winding path, or a round mirror quietly reflecting. This is considered good. If one can see the vast body of water directly in front, it is certain that the site cannot be formed. Therefore, true sites are mostly located within the terrain, accounting for about eight or nine out of ten, while those near large bodies of water account for only one or two out of ten. Among those near large bodies of water, only one or two out of a hundred can directly face the large body of water. Only a yang dwelling site with a strong dragon ridge and appropriate terrain can face a large body of water, because yang dwellings are suitable for spreading out and expanding, unlike yin dwellings which are suitable for gathering and converging qi. However, even yang dwellings still need a small boundary stream to separate the areas (the place where the small boundary stream divides is where the ridge enters), and the qi should be clearly bound and defined. Only when there is a binding of qi in the back can there be a true formation in front.

有等枝龍之水（來源短水者是），因低窪而聚為湖池，其間亦有取裁，但不可太近，亦不可別無小水纏繞，恐有蕩胸潑面割腳空亡之患，設無小界水分開，被大界水貼身為割肋（貼身者大界水貼脈直行，此言穴後無分）。無內明堂聚氣，被橫水扣唇為割腳（無內明堂，即是無鉗口，扣唇者，水貼唇前，此言穴前無合），斷不成地，池湖曠蕩，無近案攔砂，穴小水大，亦為空亡，若辨平洋之大小，去山未遠，有脊脈可尋者，宜溯其來歷，亦以兩邊大界水長短闊狹定之，去山甚遠之平洋龍，眾水交流，無脊脈可見者，只以交會水多寡大小出口處，關鎖疏密定之。總之帳峽纏護多，占地步廣者地大，單砂單水，纏護少者地小，至於偏全聚散，山龍平地相同，不必復論。

There is a type of water called branch dragon water, which comes from a short source. Because the terrain is low and flat, it accumulates into lakes and ponds. There are some good aspects to this, but it should not be too close to the tomb site, nor should there be no small streams winding around it, otherwise there is a risk of calamities such as chest disturbance, face splashing, foot cutting, and empty loss. If there is no small boundary water to separate it, and the large boundary water flows closely along the body, then it is like cutting the ribs (the term 'closely along the body' refers to the large boundary water running straight along the ridge line, meaning there is no division behind the tomb). If there is no internal bright hall to gather energy, and the water flows across the lips in front, then it is like cutting the feet (the absence of an internal bright hall means there is no 'claw mouth'; the water flowing across the lips means it is tightly against the front, indicating there is no convergence in front). These two situations definitely cannot form a good site. Lakes and ponds are vast and open, and if there is no near case to block the sand, and the tomb is small while the water is large, it is also considered empty loss. As for distinguishing between large and small in flat land: if it is not far from the mountains and there is still a ridge line to follow, one should trace back its origin, and use the length, width, and distance of the two large boundary waters to determine. If it is far from the mountains and the flat land dragon is not visible, then one should use the amount and size of the converging waters and the tightness or looseness of the outlet to determine. In summary, a site with many ridges and valleys surrounding it, and a wide area, is large; while a site with only single sand and single water, and sparse surrounding, is small. As for the aspects of partial and complete, and gathering and dispersing, the principles for mountain dragons and flat land are the same, so there is no need to mention them again.

或曰：龍有遇水而止，有渡水而過，又有所謂水劫者，何以辨之？曰：龍未到橫水（如龍脈自西過東，大河自南流北，故曰：橫水），而界水合于田中，即因水合而止，龍已到橫水，而橫水水底無石骨硬土，彼岸無分水脊脈，則遇橫水而止，如龍已到橫水邊，或將到橫水邊，而田間兩邊界水，分落河中，水底有石骨硬土，中淺旁深，彼岸有分水脊脈，則渡橫水而過。

Someone asked: Some dragons stop when they meet water, while others can cross over water. There is also something called "water calamity." How can we distinguish between them? The answer is: If the dragon has not yet reached the crosswater (for example, the dragon's path runs from west to east, and a big river flows from south to north, so it is called crosswater), but the boundary water has already converged in the field, then it is because the water converges and the dragon stops. If the dragon has already reached the crosswater, but the bottom of the crosswater has no stone bones or hard soil, and there is no dividing ridge on the opposite bank, then it stops at the crosswater. If the dragon has already reached the crosswater or is about to reach it, and the boundary waters on both sides of the field flow into the river, the river bottom has stone bones and hard soil, the middle is shallow and the sides are deep, and there is also a dividing ridge on the opposite bank, then the dragon has crossed over the crosswater.

故曰：龍過千江不過一堂。一堂者，小界水合于田中也，若河中雖有石骨硬土，彼岸雖有分水脊脈，而彼岸田水，不隨龍勢前行，反倒流入過龍河中，此兩岸龍腳相連，非渡水也（如龍脈從西岸穿過橫河渡到東岸，東岸田水宜隨龍東行若反流入橫河，則兩岸俱是龍腳，非渡水之龍）。

Therefore, it is said, "The dragon passes over thousands of rivers but not over a single hall." The term "a single hall" refers to the small boundary water converging within the field. If there are stones and hard soil in the river and a dividing ridge on the opposite bank, yet the water in the field on the opposite side does not follow the dragon's momentum forward, but instead flows into the river that the dragon has already crossed, this indicates that both banks are merely connected by the dragon's feet, not by the dragon itself crossing the water (for example, if the dragon's momentum comes from the west bank, crosses the river, and reaches the east bank, then the water in the field on the east bank should flow with the dragon toward the east; if instead it flows into the river, then both banks are only connected by the dragon's feet, not by the dragon itself crossing the water).

但龍只渡橫流，不渡直流，如大水自西向東，直流兩岸，小水俱自南向北，或俱自北向南者，龍能渡水（大水自西向東，龍脈從南岸渡過北岸者，兩岸小水俱宜自南向北，龍脈從北岸渡過南岸者，兩岸小水俱宜自北向南，句宜活看）。若兩岸小水，亦自西向東，水底即有石骨硬土，亦是兩邊龍腳，非渡水也，龍能渡大江大河，不能渡山谷之小溪小澗，即溪澗石骨連片，或如一塊生成，亦是兩邊龍腳相連，並非渡水，故云：平洋有兩江之脈，山谷無過渡之龍（跌斷過脈處，不可例論，此節當與前卷論崩洪峽一節參看）。

However, the dragon only crosses transverse flowing water, not straight flowing water. For example, if a large river flows from west to east, the small streams on both banks flow either from south to north or from north to south. In such a case, the dragon can cross the river. If the small streams on both banks also flow from west to east, then even if the riverbed has hard stones or compact soil, it is merely the dragon's feet on both sides, not crossing the water. The dragon can cross great rivers and large streams, but cannot cross small streams and brooks in valleys; even if the stones in the brook are connected continuously, forming a single natural mass, they are still just the dragon's feet on both sides connected together, not crossing the water. Therefore, it is said: in flat land, there are dragon lines that cross two rivers, but in valleys, there are no dragon lines that cross over. (As for places where the dragon line is broken, they cannot be generally considered the same. This section should be compared with the previous discussion on broken ridges and gorges.)

或曰：有生成橫水，以界龍脈，有開掘河道，以斷龍脈，年深日久，何以別之？曰：水倒過一邊合流而去者，生成之何也，逆龍之水直流，而橫河之流，可左可右者，開成之河也，生成者，能界龍脈，開成者，不能界龍脈也，生成之河，猶能過者，渡水之龍也。開成之河，而龍亦能過者，傷其面而不傷其體也。

Someone asked: There are naturally formed rivers that cut across the dragon's path, and man-made canals that also intercept the dragon's path. After many years, how can we distinguish between them? The answer is: If the water flows to one side and merges into a single stream, it is a naturally formed river; if the river flows against the dragon's direction, straight and with a cross canal that can flow either left or right, it is a man-made river. Naturally formed rivers can cut across the dragon's path, while man-made rivers do not truly cut it. If a naturally formed river allows the dragon to pass, it is called a dragon crossing water; if a man-made river allows the dragon to pass, it is considered that the surface has been harmed but the essence remains unharmed.

然則開河斷脈，亦有害乎？曰：脈之闊大處無妨，狹小處有害，離穴數里外者害小，在數里內者害大，未插而斷害滅，已穴而斷害速。

So, cutting off the dragon pulse to open a river, is there any harm? The answer is: cutting it where the pulse is wide is not a problem, but cutting it where the pulse is narrow is harmful; the harm is small if it is several miles away from the tomb, but great if it is within several miles; if the pulse is cut off before the burial, the harm is less; but if the pulse is cut off after the burial, the misfortune comes quickly.

所謂水劫者，應有脊脈處（去山未遠，平洋跌斷過脈處，宜有脊脈），而無脊脈，左水可過右，右水可過左也，江河流通，與開掘河溝而水過者，均不為劫，大水淹沒龍脊而流通者，亦不為劫，惟跌斷處無微高脊脈，而水可左可右者，方謂之劫。故跌斷處微微脊脈，斷不可少。平洋亦有玉湖、玉池、天池諸峽（詳前卷山龍論峽篇），四時澄清不涸者，前途定有吉穴。

The term "water disaster" refers to a situation where there should be a ridge line at a particular location, but there is none, causing water from the left to flow to the right and water from the right to flow to the left. Rivers that naturally flow and man-made canals through which water flows are not considered disasters. Similarly, if a large body of water covers the dragon's ridge but the water still flows smoothly, it is not considered a disaster. Only when a break occurs without a slight ridge line, allowing water to flow both left and right, is it called a water disaster. Therefore, a slight ridge line at the break is absolutely essential. In flat land areas, there are also types of water channels such as the Jade Lake Gorge, Jade Pool Gorge, and Heaven Pool Gorge (see the previous volume's discussion on mountain dragon gorges). If these water channels remain clear and not dry throughout the four seasons, there must be a favorable burial site ahead.

附說明：古有迎龍送龍浜之說，大略與山龍過峽迎送砂相同，如龍脈自西岸渡過東岸，西岸兩濱水流入橫河，東岸兩浜，雖亦流入河中，但其內邊田水，隨龍東去，此係渡水之峽，非龍腳相連。

A supplementary note: In ancient times, there was a saying of "receiving the dragon stream" and "sending off the dragon stream," which roughly corresponds to the sand formations used to welcome and send off the dragon ridge as it passes through a valley. For example, if the dragon ridge moves from the west bank to the east bank, the two streams on the west bank flow into the cross river. The two streams on the east bank also flow into the river, but the inner side water of these streams follows the dragon ridge as it flows eastward—this is considered a crossing stream ridge, not a connected dragon foot.

平洋亦有星辰、龍格、體勢、穴形，星辰者，平洋之五星九星，所謂波浪水、滾滾浪金、半月金、倒地木、曲尺木、浮脾木、棋盤土、柿蒂土、鋪氈土、磚角土、闇火開紅、落地金錢是也，龍格者，三臺、五腦、九腦、丁字、玉字、玉尺蘆鞭、金蛇過水、曲水之玄、單獨芍藥、蒹葭楊柳等格是也。

In flat plains there are also stars, dragon patterns, body forms, and穴 shapes. The term stars refers to the five elements and nine stars on flat plains, namely "wave water," "rolling golden waves," "half moon gold," "upside-down wooden land," "curved measure wood," "floating spleen wood," "chessboard soil," "persimmon calyx soil," "carpet soil," "brick corner soil," "hidden fire red," and "fallen money." The term dragon patterns refers to patterns such as "three platforms," "five brains," "nine brains," "cross shape," "jade character," "jade measure," "reed whip," "golden snake crossing water," "curved water mystery," "single," "peony," "phragmites," and "willow."

體勢者，龍蛇魚鱉，曬錦鋪茵，或如蛛絲之經行、瓜藤之延續、鷗鳧之浮沉、藕絲之牽帶、田塍層疊、如波浪之湧來（平洋正宗云：廣坂之中四畔水繞，內看田塍動氣。有三法：一曰：拱來形如初月，兩角向下層疊，橫來見直塍之所結穴。二曰：收來亦如初月，兩角向上勢如疊浪，至方坂動而將靜處結穴。三曰：魚鱗盛如水裂絞狀，中有高低至關口處結，或結於方正之所者也）。培縷紛紜（平洋墩阜行龍亦要開肩出面結穴，宜開鉗口或旁砂環抱為吉，為用之法坐實向虛與山法同），如風雨之遞至，此皆氣行地中，故能湧起而成形成勢也。

The concept of "body and momentum" refers to forms resembling dragons, snakes, fish, and turtles; or like a spread-out silk brocade, a laid-out carpet; or like spider silk, fine and delicate, or like a gourd vine, continuous and unbroken; or like swallows and ducks floating on the water, or like lotus threads, connected without end. The ridges of farmland are layered and undulating, like waves coming in (as stated in "Pingyang Zhengzhong": in wide farmland slopes surrounded by water on all sides, one should observe the movement of the ridges within. There are three methods: first, "coming in with a bow shape," which resembles a crescent moon, with both ends pointing downward, layered and overlapping, and the ridge forming a knot where the straight ridge meets; second, "coming in with a gathering shape," also resembling a crescent moon, but with both ends pointing upward, with momentum like layered waves, forming a knot at the square farmland slope where the movement turns to stillness; third, "fish scales," densely arranged like cracks on the water surface, with high and low variations, forming a knot at the pass or at a square location). Small hills are numerous and varied (in flatlands where the dragon-like ridges are formed by small hills, they also need to have shoulders and faces to form a knot, and it is auspicious if they have a钳口 shape or are surrounded by secondary hills; the method of selection is to sit on the solid and face the empty, the same as in mountain methods). These all represent the movement of qi beneath the earth, thus rising to form shapes and momentum.

其自平洋湧起於低田面之高田高地，必原氣脈如江浙水鄉之平洋，湧起於水面之上平田地，得尺許高田高地，即氣脈也，然氣每生在細小處見之，若一片散闊雖有高田高地無益，故入首貴乎束氣（此論體勢來昧平論入首），入首有高平二體，其與來脈相等者為平，得內界分明，貼身砂頭雖不湧起，而本身是高特之阜，亦為真結（此陽來陰受之體，雖貼身無顯明之砂，既得內界分明，自有陰砂環抱）。

All high fields and elevated land that rise from flat, low plains must originally be part of a qi pulse. For example, in the flat, water-rich areas of Jiangnan, any flat land rising just one foot above the water surface is considered a qi pulse. However, qi often manifests in subtle places; if the area is vast and open, even if there are high fields or elevated land, they are of no use. Therefore, the beginning of a hill (入首) is important for its ability to gather qi (this section shifts from discussing general form to the specific discussion of the beginning of a hill). The beginning of a hill has two forms: "high" and "flat." If it is at the same height as the incoming ridge, it is considered "flat." If the internal boundaries are clear, even if the nearby ridges are not prominent, and the land is a specially elevated mound, it is considered a true formation (this is the shape of yang coming and yin receiving: even though there is no obvious ridge nearby, since the internal boundaries are clear, there must be surrounding yin ridges).

不然，雖有來勢而無特起星辰，又無貼身界合，玉尺經云：一片頑皮，將奚取證，入首比來脈處高數尺數寸為高，亦須貼身界合分明，陰砂包裹（此陰來陽受之體，有陰砂環抱方有貼身界合），不然，非他山之用神，即星散之墩阜。雪心賦曰：滾浪桃花，隨風柳絮，多是無蒂無根，未必有形有氣。此之謂也。

Otherwise, even though there is a coming trend, there is no specially raised star peak, and there is no close boundary water meeting. The "Jade Scale Classic" says, "A single piece of stubborn skin, how can it be verified?"—like a whole block of hard skin, what can be used to verify it? If the entrance is several inches higher than the coming trend, it is called "high," but this must be accompanied by clear boundary water meeting and yin sand surrounding it (this is the form of yin coming and yang receiving: only with yin sand embracing can there be close boundary water meeting). Otherwise, it is not the useful god of another mountain, but rather scattered, scattered earth mounds. The "Snow Heart Assignment" says: "Rolling waves of peach blossoms, drifting willow fluff with the wind, mostly without stems or roots, not necessarily having form or qi." This precisely describes such a situation.

蓋地形有高有低，砂水有偏勝，脊脈高起之處，砂顯而水隱，故論砂之開口，在微茫之界合（承入首比來脈高起一段言），脊脈隱伏之處，水顯而砂隱，故水之纏繞於平薄，而開口之形，自在其中（承入首與來脈相等一段言，以下論龍穴形體）。取開口之形者，以砂為主，以水為客，砂勝者開口之形多，如蜈蚣、蝦蟹之形，不下數十，水勝者開口之形少，如出水蓮花、泊岸浮脾、逆水砂洲，三者可以盡之。

To understand terrain, one must recognize that it has high and low areas, and that sand and water each have their own strengths. Where the ridge line is high, the sand is distinct and the water is subtle, so when discussing the form of the opening, it falls upon the subtle boundary where the water converges. (This follows from the previous statement about the entrance being higher than the coming ridge.) Where the ridge line is concealed, the water is distinct and the sand is subtle, so one only needs to observe the water winding around on flat and thin land, as the form of the opening is naturally included within this. (This follows from the previous statement about the entrance being equal to the coming ridge; the following discusses the form of the dragon and the shape of the site.) To determine the form of the opening, sand is the main factor and water is the secondary: where sand is dominant, the forms of the opening are numerous, such as the shapes of centipede, shrimp, and crab, which may number dozens; where water is dominant, the forms of the opening are fewer, such as 'lotus emerging from water,' 'floating spleen by the shore,' and 'reverse water sand island,' which three forms are sufficient.

然開口之象有四焉，如旁分兩股為砂，中含低田低地為堂者，是太陽作蜈蚣蝦蟹、金盆釣鉤、玉帶虹腰、新月合角等形，皆太陽之象也（陰開裹陽為太陽）。旁分兩砂，中出一脈，兩邊界水之外，有鉗口者是太陰（中有出脈兩邊小水界脈而下，鉗砂在外界水在內，故曰：界水之外有鉗口），作落花浮水，烏鴉伏地，丹鳳銜書，黃蛇出洞，仙蝦翹首，龜鱉氣背，結網蜘蛛，匣中寶劍諸形，皆太陰之象也（而金裹陰為太陰，鉗口內龍脈微高而牽連者皆是）。

There are four types of openings. The first type is when two branches extend on both sides forming ridges, and the middle contains a low field or flat land forming a bright hall, which is called "Sun." If the opening forms shapes such as a centipede, crab, golden basin, fishing hook, jade belt, rainbow waist, new moon, or joined angle, they all belong to the image of Sun (a yin opening that encloses yang is called Sun). The second type is when two ridges extend on both sides and a single ridge extends in the middle, with a boundary water outside and a clamp mouth outside the boundary water, which is called "Too Yin." The middle has a ridge extending out, with small waters surrounding the ridge flow, and the clamp-shaped ridges are outside while the boundary water is inside, so it is said "there is a clamp mouth outside the boundary water." If the opening forms shapes such as falling flowers floating on water, crows resting on the ground, red phoenixes carrying scrolls, yellow snakes emerging from a hole, immortal crabs raising their heads, turtles and tortoises showing their backs, making nets, and spiders, or a treasure sword in a box, they all belong to the image of Too Yin (a yang opening that encloses yin is called Too Yin; if the clamp mouth has a dragon ridge slightly elevated and continuous, they all belong to this category).

太陽開口闊大，起微突於中心者，是少陰，作盞內浮酥，金盆獻果，匣內藏桃，釜中煮蛋，龜鱉浮沉，仙蝦窺珠等形，皆少陰之象也（太陽開口闊大，中間起突者為少陰，即一塊平田較四面微高者亦是），太陰形體豐厚，開微窩於當中者，是少陽，作雞心口螺靨口仰掌雞窩，皆少陽之象也（太陰開微窩薄者為少陽，凡突大而顯者，開微薄之面吐平仰之辰，俱是），推而廣之，出水蓮花，泊岸浮脾，是太陰之體，逆水砂洲，是少陰之體，古人論形，因其似穴之口而取之，今人論形，忘其取形之意，則失之遠矣（以因開而論唇，因唇口而論堂砂穴形真偽，皆於此辨）。

Thirdly, when the sun is wide open and has a slight protrusion in the center, it is called 'Less Yang'; formations such as a floating cream in a bowl, a golden basin offering fruit, a box containing a peach, a pot boiling eggs, turtles floating and sinking, and mythical shrimp peeking at a pearl all belong to the image of Less Yang (sun wide open with a slight protrusion in the center is Less Yang, even if it is just a flat field slightly higher than the surrounding area, it counts). Fourthly, when the shape of Taiyin is thick and has a slight depression in the center, it is called 'Less Yin'; formations such as a chicken heart mouth, a snail's belly mouth, an upturned palm, and a chicken's nest all belong to the image of Less Yin (a slight thin depression in the center of Taiyin is Less Yin; any protrusion that is large and obvious, requiring a slight thin opening on the protrusion, and a flat, upturned lip that is exhaled, all belong to this category). Extending this further: 'Lotus flowers emerging from water' and 'floating spleen near the shore' belong to the form of Taiyin, while 'reverse water sandbank' belongs to the form of Less Yin. Ancients discussed forms because they resembled the mouth of a qi gathering point, hence they took that name; nowadays people discuss forms but have forgotten the original meaning of taking form, thus they are far from the truth (judging the lip from the opening, judging the bright hall, protective sands, and the authenticity of the qi gathering point from the lip mouth, all start from here).

開口者，無形亦真，不開口者，有形亦假，總以砂之鉗局，作水之纏繞，以水之纏繞，作砂之鉗局（有纏繞之水，即為鉗局之砂），均為有口，理歸於一也，有口更須論唇，陽口無唇是空口（純陽散漫），陰口無唇是死面（純陰裹煞）。有唇還須論砂，無兩砂兜抱其唇，則明堂不成，界水不合（無明堂貼穴，穴小水不能會合），有砂然後成堂（兩砂環抱之正即是明堂），有堂然後成口，有口不可無唇，故唇口堂砂，不論何形，皆不可少，但直開之口，易曉，橫開倒開側開之口難明，有出脈而隨陰口者易曉，無出脈而開陽口者難明，當何以辨之（以下論陽口）？

A mouth that is open, even if it has no shape, is genuine; a mouth that is not open, even if it has a shape, is false. In summary, treating the sand forming a clamp as water winding around, and treating the winding water as the sand forming a clamp, both are considered as having a mouth, and the principle is consistent. Once there is a mouth, we must further consider the lip: a yang mouth without a lip is called 'empty mouth' (pure yang and scattered), and a yin mouth without a lip is called 'dead face' (pure yin and enclosing evil). Once there is a lip, we must further consider the sand: if there are not two ridges of sand enclosing the lip, the bright hall will not be formed, and the boundary water will not be appropriate (without a bright hall, the small water in front of the site will not be properly enclosed). Only with sand can the bright hall be formed (the center where two ridges of sand embrace is the bright hall), only with a bright hall can the mouth be formed, and once there is a mouth, there must be a lip. Therefore, lip, mouth, bright hall, and sand, regardless of their shape, must all be present. However, a mouth that is straight is easy to understand, while a mouth that is horizontal, inverted, or sideways is difficult to understand. A mouth formed by an outflowing ridge is easy to understand, while a yang mouth formed without an outflowing ridge is difficult to understand. How should we distinguish this? (The following discussion focuses on the yang mouth.)

脈直來而直結，如蜈蚣盤鉗之口者，為直口，脈直來而橫結，以來去之身兩邊相掬為龍虎，如虹腰牛軛之橫灣，如玉帶瓜藤之顆節者，為橫口，脈直來而側結，亦以來去之身兩邊相掬為龍虎，如新月稍微窟處，如側掌之食指節處者，為側口，脈直來而倒結，以鉤轉之勢為龍虎，如釣鉤金鉤鉤刀之口者，為倒口，山之鉤轉者，非後有真背不可，平地之勾轉者，只要後有微頂，前有薄唇，明堂背後，拖出無妨（山龍橫開、倒開、順開之口，後無鬼樂，必須背辭出，平洋穴後拖出者，亦作鬼論，但面面來轉向者佳）。不論何口，只要看其唇之圓處，堂之聚處為主。

The pulse comes straight and directly to form a knot, resembling the mouth of a centipede with a clamp, called "straight mouth." The pulse comes straight and forms a knot horizontally, using the two sides of the mountain body at both ends to embrace as dragon and tiger, resembling a curved waist or a plow handle, or a jade belt or a gourd vine, called "horizontal mouth." The pulse comes straight and forms a knot on the side, similarly using the two sides of the mountain body at both ends to embrace as dragon and tiger, resembling a slightly concave new moon or the position of the index finger joint on the side of the palm, called "side mouth." The pulse comes straight and forms a knot by turning back, using a hook-like form to create dragon and tiger, resembling a fish hook, a golden hook, or a hook knife, called "reverse mouth." For a hook turn on a mountain, there must be a real back ridge behind it; for a hook turn on flat land, there only needs to be a slight peak at the back and a thin lip at the front, and even if the bright hall is dragged behind, it is acceptable. (For mountain dragon openings, if there is no ghost star or joyful mountain behind, there must be a back ridge to support it; for flat land sites where the back is dragged out, it can be considered as a ghost star, but it is better if it turns around to face all directions.) Regardless of which type of mouth, the focus should be on the roundness of the lip and the gathering place of the bright hall.

陽口左旋者，氣必略偏右，右旋者，氣必略偏左，陰口亦然（此概論陰開裹陽，陽開裹陰之口，以下分論四象葬法）。太陽之口，唇氣內含，水胎而葬（胎即毬，注詳乳突窩鉗篇），少陽之口，唇吐口外，穴在窩下（太陽唇氣短縮，故宜承胎，少陽唇氣外吐，故宜插窩）。太陰之口，吐氣為主，薄處堪親（厚多取薄），少陰之口，一突為奇，微頂可蓋（平中微浮，可作蓋穴，若突大宜插頂前微靨處）。若平地之窩，唇吐口外者，不論口之大小，居中氣聚（此即少陽之口，宜打窩之中者，以唇吐而脈隱也），金盆無口亦然（此即少陰之體，宜插突之中者，以氣聚而脈旺也，紫囊齋云：金盆形在，在有之四圍高而水無出處，四時澄清不涸者吉），倘穿鑿失蹤，不可以四象定者，後以束氣為證，前以明堂聚處為憑，而消息之，庶幾不差矣。

When the mouth is facing left and rotating left, the energy is definitely slightly biased to the right; when facing right and rotating right, the energy is definitely slightly biased to the left. The same applies to the Yin mouth (the above is a general discussion about the Yin opening enclosing the Yang and the Yang opening enclosing the Yin; the following discusses the burial methods for the four trigrams). For the Sun mouth, the lip energy is contained within, and the grave should be placed under the fetal position (the fetal position is the ball, detailed explanation can be found in the chapter "Lutu Wo Qianmian"). For the Lesser Sun mouth, the lip is protruding outside the mouth, and the grave should be placed below the hollow (the Sun's lip energy is short, so it is suitable to place under the fetal position; the Lesser Sun's lip energy is protruding outside, so it is suitable to place in the hollow). For the Taiyin mouth, the main focus is on the exhalation, and the grave should be placed in the thin part (where there is more thickness, choose the thin part). For the Lesser Yin mouth, the odd feature is the single protrusion, and the grave can be made on the slightly raised top (a flat area slightly raised can be used as the cover grave; if the protrusion is large, it is suitable to place the grave slightly concave in front of the top). As for the hollow on flat land, if the lip is protruding outside the mouth, regardless of the size of the mouth, the center is where the energy converges (this is the Lesser Sun mouth, suitable to place the grave in the center of the hollow, because the lip is protruding and the meridian is hidden inside). For the golden basin shape without a mouth, it is the same (this is the Lesser Yin body, suitable to place the grave in the center of the protrusion, because the energy converges and the meridian is strong. The "Ziniangzhai" says: the golden basin shape has high surrounding areas and no water outlet, clear and not dry throughout the four seasons, which is auspicious). If the terrain is disturbed and the traces are lost, making it impossible to determine by the four trigrams, then use the bundle of energy at the back as a reference and the convergence of the bright hall at the front as a basis, and carefully consider and seek, which will generally not be greatly wrong.

上圖山洋略同，可以參看，蓋山龍平地，雖屬兩途，而陰陽相濟，歸於一致，如太陽之象，陽之極也。陽多取陰，插頂前微靨處，與山龍橫開鉗口，無出脈垂下擔貼脊而插者相同。太陰之象，陰之極也，陰多取陽，宜親薄口，與山龍兩邊龍虎掬抱中垂乳突之形，在簷下平處，插葬者亦相同。

The diagram above shows that mountain land and flat land are roughly similar, so they can be compared. (The current text only contains words, and the original illustrations are lost.) Although mountain dragons and flat land belong to different categories, the principle of yin and yang complementing each other is the same. For example, the image of the sun represents yang reaching its extreme; when there is too much yang, it takes yin, so a small indentation is inserted at the top front. This is similar to the case of mountain dragons spreading out their claws horizontally, without any branch extending downward, and being buried along the spine. The image of the moon represents yin reaching its extreme; when there is too much yin, it takes yang, so it is suitable to approach the thin part of the mouth. This is similar to the case of mountain dragons with both sides embracing like dragons and tigers, with a protrusion in the middle, and being buried on the flat area under the eaves.

太陽變少陰，是陽動而生陰，即山龍無顯脈之深，大窩鉗宜認陽脈，而插於水平臍結之處。太陰變少陽，乃陰動而生陽，即山龍乳突開口，唇氣外鋪，宜插窩下之穴法，口有四象，形變多般，一陽三反，總不外乎陽來陰受，陰來陽受，陽多求陰，陰多求陽之理，平洋如此，山龍亦然。

The sun transforms into a minor yin, which is yang moving to generate yin. This is like a deep and large hollow in the mountain dragon without clear veins, and it should be identified by the yang pulse and inserted at the level of the navel. The taiyin transforms into a minor yang, which is yin moving to generate yang. This is like the nipple protrusion opening on the mountain dragon, with the lip-like air spreading outward, suitable for inserting at the pit beneath the hollow. Although the mouth has four forms, its shapes vary greatly, but by analogy, it always follows the principle that yang comes and yin receives, yin comes and yang receives, and when there is more yang, it seeks yin, and when there is more yin, it seeks yang. This applies both to flat land and mountain dragons.