On the Form of the Pit-like Site

窩穴，即廖氏開口穴也，亦曰窟穴。《葬書》云“形如燕窠，法葬其窩，胙土分茅”是也。凡曰雞窩、鍋底、掌心、旋螺、金盆、銅鑼等形，皆窩穴之異名耳。乃穴星開口生兩掬者也。平地高山皆有之，而高山為多高山以窟為眞，平地以突為眞，故高山多。俗亦名仰天湖格。除星體另論外見穴星卷，而窩之為形，凡四格：曰深窩，曰淺窩，曰狹窩，曰闊窩。皆以左右兩掬均勻為正格，左右不同為變格。

"The 'wōxuè' (wokou) is what Liao Jinjing refers to as the 'kāikǒuxuè' (opening穴), also called 'kuxue' (kuxue). The Book of Burial says, 'Its shape resembles a swallow's nest; the method is to bury at its center, thus receiving the grant of land and the title of a noble.' This describes the wokou – its shape resembles a swallow's nest, and it is appropriate to bury at its center, thus receiving the grant of land and the title of a noble. Any names such as 'chijiao' (chicken nest), 'gobdi' (pot bottom), 'zhanshen' (palm heart), 'xuanluo' (spiral shell), 'jinpeng' (golden basin), and 'tongluo' (copper gong' are merely alternative names for the wokou. Its shape is that the穴star extends forward like an open mouth, with two arms extending to the left and right, embracing it. Both flat land and high mountains have wokou, but high mountains have more of them (note: in high mountains, the presence of a cave is considered genuine; in flat land, the presence of a protrusion is considered genuine, hence there are more wokou in high mountains). The people also call it the 'yangtianhu ge' (upward lake pattern). The classification of stars is discussed in a separate section (note: see the section on穴stars in this book). Focusing solely on the shape of the wokou, there are four types: deep wokou, shallow wokou, narrow wokou, and wide wokou. All four types are considered 'zhengge' (correct pattern) if the left and right arms are evenly balanced, while those with uneven left and right arms are considered 'biange' (variant pattern)."

而各有二體：一是左右交會，名曰藏口窩；一是左右不交會，名曰張口窩。四格之形，又各有俯仰不同。身俯則須窩中微有乳，穴就乳脈安扦；面仰則須窩中微有突，穴就窩心突頂安扦，此為最吉。廖氏云“凡開口之穴，靈光合聚於中，餘氣分行於外，雌雄相顧，血脈交通，所以謂之吉穴”是也。

Each section also has two types: those where the left and right arms cross in front and meet, called "Cangkouwo" (hidden mouth pit); and those where the left and right arms do not meet, leaving an open mouth, called "Zhangkouwo" (open mouth pit). The shapes of the four sections also differ in terms of whether they are inclined forward or upward. If the mountain body leans forward, the pit must have a slight protrusion resembling a nipple, and the coffin should be placed along this nipple line during burial. If the mountain face is inclined upward, the pit must have a slight bump, and the coffin should be placed on top of this bump, which is most auspicious. Liao Jinjing said, "All openings of the grave site gather spiritual light in the center and disperse the remaining energy outward; the male and female energies look at each other, and the blood and qi connect, so it is called a good grave site." This precisely describes the principle: the refined and luminous energy converges at the center of the pit, while the excess energy spreads outwards. The two arms, one male and one female, correspond to each other, and the blood and qi are connected, hence it is called a good grave site.

惟要弦稜伶俐，兩掬彎環，口中圓淨，窩內沖融；切忌落槽，最嫌偏陷。《經》曰“窠形須是曲如窩，左右不容少偏頗。偏頗不可名窩穴，倒側傾摧禍奈何”是也。又有懶坦、空亡、崩洪、破陷，謂之假窩、虛窩，務須詳辨。如誤下之，主淫亂少亡、貧窮絕嗣，不可不慎。若後龍眞的，入首明白，星辰合格，證佐分曉，此穴至貴。

A good nest requires several things: the edge of the nest mouth should have a clear and sharp 'string ridge', the left and right arms should bend and embrace each other, the interior of the nest should be round and clean, and the atmosphere within the nest should be harmonious and full. Most dangerous is when the bottom of the nest forms a water channel, especially if it is sloped on one side. The "Zang Jing" says, "The shape of the nest must be curved like a hollow, with no slight deviation on either side. Deviation cannot be called a nest, and a tilted or collapsed shape will bring misfortune," which means exactly this: the shape of the nest must be curved and embracing like a nest, with no deviation on either side; any deviation is not a true nest, and such a crooked or collapsed shape will bring disaster. In addition, there is another type called 'false nest' or 'hollow nest', which is flat and scattered, with a hollow center and collapsed mountains. These must be carefully distinguished. If one mistakenly buries in such a place, it will lead to immoral behavior, early death of young people, poverty, and no descendants, so one must be cautious. If the coming dragon behind is genuine and the 'entry point' is clear and distinct, the stars are appropriate, and all the supporting evidence is clear, then the nest is extremely noble.

窩形四格：深窩、淺窩、闊窩、狹窩　左為深窩圖。此深窩者，開口中深藏也。然窩既深藏，不宜太深坑陷，須是深得其宜。惟窩中有微乳、微突者，謂之陽中有陰，雖深不忌。若無乳突，切忌深陷。又須窩中圓淨，弦稜明白，兩掬弓抱，方為合格。若窩太深陷，又無乳突，弦稜不圓，左右偏頗，即是虛窩，不可下也。

The title of the diagram reads "Four Types of Wok Shape: Deep Wok, Shallow Wok, Broad Wok, Narrow Wok." The original book had four diagrams here, but the current source only retains the titles; the actual diagrams are lost. The first diagram is the deep wok shape, described as follows: A deep wok refers to a depression that is deeply recessed. Although the wok should be deep, it should not become a pit-like depression; the depth must be just right. Only when there is a slight bump or protrusion within the wok does it qualify as "Yang within Yin," and even if it is somewhat deep, it is not considered bad. If there is neither a bump nor a protrusion within the wok, then a deep depression is undesirable. In addition, the interior of the wok should be round and clean, with the "string edge" (the edge of the wok opening) clearly defined, and the two sides should curve outward like bow arms embracing it, which would be considered acceptable. If the wok is too deep and lacks bumps or protrusions, and the string edge is not smooth or the sides are uneven, then it is called a "hollow wok," and burial should not be conducted there.

左為淺窩圖。此淺窩者，開口中平淺也。不宜太淺，太淺則不明。須是淺得其宜，如金盤，如荷葉之類，而又窩中弦稜明白，兩掬弓抱，方為合格。若窩中太淺，弦稜不明，懶坦無情，則非眞窩，不可下也。左為闊窩圖。此窩形之闊者，開口中寬闊也。窩既寬闊，不宜太深，須左右交會。要窩中有微乳、微突，就乳頭突頂安扦，方為合格。不然，多是空亡虛冷之窩，氣不凝聚。又須窩中圓淨，弦稜明白，兩掬彎抱，乃為合法。若窩形太闊，又無乳突，弦稜不明，左右偏頗，或兩掬不交，則不可下也。

The second diagram is the shallow nest (the figure is now lost, only the title and description remain):the so-called shallow nest refers to an opening that is flat and shallow. However, it should not be too shallow, as too shallow a nest would not clearly show the shape. The shallow should be just right, resembling a golden plate or a lotus leaf, and the string ridges inside the nest should be distinct, with the left and right arms bending like bows to embrace each other. Only then is it considered proper. If the nest is too shallow and the string ridges are unclear, appearing lazy and flat with no sentiment, it is not a true nest and should not be used for burial. The third diagram is the broad nest:the so-called broad nest refers to an opening that is wide. Since the nest is wide, it should not be deep, and the left and right arms must meet in front. Moreover, there should be a slight bump or protrusion inside the nest; burying the body at the bump or the top of the protrusion is considered proper. Otherwise, it is mostly an empty and cold nest, with the energy not gathering properly. In addition, the interior of the nest should be round, clean, with distinct string ridges, and the left and right arms should embrace each other. Only then is it considered proper. If the nest is too broad without a bump or protrusion, the string ridges are unclear, the left and right arms are leaning to one side, or the arms are open and do not meet, then it is not suitable for burial.

左為狹窩圖。此窩形之狹者，開口中狹小也。窩雖狹小，亦要相停，不可太狹。太狹則恐開口不眞。須是狹小得中，如燕窩，如雞窩之類，而又窩中圓淨，弦稜明白，兩掬彎抱，方為合格。若窩中太狹小，口內不圓，弦稜不明，左右不抱，則非眞窩，不可下也。

The fourth diagram is the Narrow Nest diagram (the actual figure is now lost, only the title and description remain):the so-called narrow nest refers to a nest with a narrow entrance. Although the nest is narrow, it must be in proportion to the overall size of the star body, and should not be too narrow; if it is too narrow, it is feared that the "entrance" may not be genuine. The narrowness should be moderate, like a swallow's nest or a chicken's nest, and the interior of the nest should be round, clean, with distinct edges, and the two sides should embrace it. Only then is it considered qualified. If the nest is excessively narrow, the entrance is not round, the edges are unclear, and the two sides do not embrace it, then it is not a genuine nest, and burial should not be conducted there.

以上窩形四格之圖。其左右兩掬均勻者，乃為正格，有五體。左右兩掬不均勻者，為變格，有二十體。圖具下：正格凡五格　上圖為正格，凡五體，乃左右兩掬均勻者也，下仿此。變格凡二十　以上變格，乃左右兩掬所轉不同，凡二十體，穴星仿此。帶曜凡八格　已上帶曜諸格，後皆仿此，圖繁，亦不重載。窩穴名地諸圖附後。

The above is a diagram of the four forms of the "wo xing" (womb shape). Those with the left and right arms evenly proportioned are classified as "zheng ge" (correct form), totaling five types. Those with uneven proportions on the left and right arms are classified as "bian ge" (variant forms), totaling twenty types, and are listed below. (The following three groups of diagrams only have titles in the original source, with the actual diagrams lost.) One group is titled "zheng ge fan wu ge" (the five types of correct form), followed by an explanation stating that the above are the correct forms, totaling five types, all with the left and right arms evenly proportioned; the following categories can be understood in the same way. Another group is titled "bian ge fan er shi" (the twenty types of variant forms), followed by an explanation stating that the above are the variant forms, divided according to the different directions of the bends in the left and right arms, totaling twenty types; the same classification will be applied when discussing the "xue xing" (穴星,穴位 stars) later. The third group is titled "dai yao fan ba ge" (eight types with "yao qi" [celestial influence]), followed by an explanation stating that the above are the various forms accompanied by "yao qi," and the following can be understood in the same way, as the diagrams are too numerous and are not repeated. The diagrams of the named locations of the "wo xue" (womb-shaped depressions) are attached at the end.

右地在吾邑南門外，與縣龍分脈後，起五星聚講，開帳入局，又大斷過脈，列芙蓉大帳。帳中穿心出脈，垂落清秀。入首結開口仰天窩穴。窩中圓淨，兩掬均勻，口中平坦，左右重重包裹，前朝秀麗，明堂融聚，水城繞抱，水口關鎖，繫艮龍，扦丙向，俗傳仰天湖，賴布衣下。後餘低出朝議大夫，數代清貴，至今福祉未艾。

This piece of land is located to the south of the county town's outer gate. Its dragon pulse separates from the main dragon of the county town, first forming a "five stars gathering and discussing" pattern, then spreading out like a canopy to form the local structure. It undergoes a major interruption of the dragon pulse, producing a row of large canopies resembling lotus flowers. The dragon pulse passes through the center of the canopy, emerging straight through the middle, hanging down clearly and neatly. At the entrance, it forms an upward-opening sky-facing basin. The basin is round, clean, and evenly balanced on both sides, with a flat opening. It is surrounded by layers on all sides, with a beautiful facing mountain in front, the bright hall gathering energy, and water surrounding and protecting it. The water mouth is blocked by mountains. This land comes from the Gen direction, facing the Bing direction. It is traditionally called "Sky-Facing Lake" in the local community, and is said to have been identified by Lai Buyi. Later, the Yu family produced a court counselor, and for several generations they were families of clear virtue and dignity. Up to now, their blessings have not declined.

朱國本問曰：餘氏此地，分幹大龍開帳，穿心中落結美穴，明堂、龍虎、朝對、水城、水口，無一不貴。艮龍丙向，又合天星。賴公所下，葬法又善，宜其貴列三公。乃僅止此，何也？儓仙曰：善哉！問此地龍穴、砂水俱上格，葬又合法，而貴不窮顯者，有二缺焉：少餘氣，無曜星矣。吳公云：“餘氣不去數十里，決然不是王侯地。”楊公云：“龍眞穴眞只無曜，空有星峰重疊照。”故大貴須有餘氣、曜星。此地缺此，《葬書》謂“十一不具，是為其次。”此地是也。

Zhu Guoben asked: This piece of land for the Yu family comes off the main dragon line, opens a branch, and the dragon line passes through the center of the account and falls, forming a good site. The bright hall, dragon and tiger sands, facing mountains, water city, and water mouth are all excellent. The site is facing south with the dragon coming from the mountain direction, and it also matches the heavenly star direction. In addition, Lai Buyi has pointed out the burial method is appropriate. According to theory, it should reach the level of the Three Grand Ministers, but why is it only at this level? Tiaoxian answered: A good question! The dragon, site, sands, and water of this land all belong to the top class, and the burial method also follows the rules. However, the noble energy cannot fully manifest, because there are two deficiencies: first, the remaining energy behind the site is too short, and second, there is no bright star. Wu Jingluan said: "If the remaining energy does not extend dozens of miles, it certainly cannot be a land for a king or a duke." Yang Yunsong said: "If the dragon is true and the site is true, but there is no bright star, it is empty to have overlapping star peaks shining." - Even if the dragon and site are true, but the bright star is missing, even with overlapping star peaks shining, it is in vain. Therefore, a very noble land must have long remaining energy and bright stars. This land is exactly missing these two elements. The "Zangshu" said: "If eleven elements are not complete, it is only secondary," which refers to exactly this situation.

右地在泰寕，土名洪港口。其龍乃南幹正條，穿草坪峽後，少華大旺處，分正脈一派，巍峨廣袤，綿亙紆盤數百里，皆極其高大，非足力所能及。一枝一葉，亦甚長遠。入局起漲天水星，橫列十數里。帳之中垂落一脈，欲斷不斷，復頓高金，貼在帳下，圓滿光肥。兩畔帳帶，如垂絲串珠者數十條，護從繁華。

This piece of land is located in Taiping County, with the village name Honggangkou. Its dragon ridge belongs to the main line of the southern dry branch, passing through the grassland gully, then branching out into a main ridge at the most vigorous part of the Shaohua Mountain. The mountain body is majestic and vast, winding and stretching for hundreds of miles, everywhere extremely high and grand, impossible to reach the end by foot. Even its branches and offshoots, the smaller ridges, are also long and far-reaching. Upon entering this terrain, first comes a "Zhang Tian Shui Xing" (star of rising heavenly water), spreading horizontally for more than ten miles. In the center of the tent, a dragon ridge hangs down, seemingly broken but not entirely so. Then another high and grand Jin Xing (golden star) suddenly rises, closely attached beneath the tent, with a full, smooth, and rich form. On both sides of the tent, the "Zhang Dai" (tent bands) resemble a string of beads hanging down, with dozens of them, guarding and accompanying mountains are extremely prosperous.

於高金星面，微開小窩，於上聚處結穴，弦稜伶俐，兩掬彎環，窩間平坦圓整，不深不闊，宛然如燕窠，僅可藏車隱馬。龍勢雄大，穴情巧小，眞貴格也。不假外山包裹，穴自周密藏聚，天然可愛。穴前又平坦數尺，下注嘉泉，廣不盈畝，四時不涸不溢。此池即內堂也。

On the front side of this high golden star, a small hollow is slightly formed, where the energy converges at the upper part to form asite. The rim of the hollow is clear and sharp, with the two arms bending and embracing on both sides. The interior of the hollow is flat and round, neither too deep nor too wide, resembling a swallow's nest, just large enough to accommodate a vehicle and to cover a horse. The coming dragon has a grand momentum, yet thesite is small and delicate, which is exactly the true noble pattern. It does not need external mountains to enclose it; thesite itself is well-enclosed and gathers energy naturally, appearing charming. In front of thesite, there is a few feet of flat land, with a pond accumulating water below, covering an area less than one mu. The pond never dries up in the four seasons nor overflows. This pond serves as the internal bright hall.

堂之前一山，近可攀摘，秀媚方平，不迫不欹，整然端拱。穴間惟見此山，其外洋及左右一切山水，俱所不見，恬然安靜，如坐密室。而後坐大帳，高貼有力，不啻端居幃幄之中。俗傳“珍珠涼傘蓋交椅”形，幞頭案，誠切當矣。從而檢點，外面諸山，重重疊疊，擁護羅列，合沓暗拱，有萬卒影從之勢。

The Bright Hall is in front of a mountain that is close enough to reach out and touch. The mountain is elegant, square, and flat, neither oppressive nor crooked, standing upright and properly. Sitting at the site, one can only see this single mountain, while the surrounding landscape and all the mountains on either side are not visible. It is peaceful and quiet, as if sitting in a private room. Behind, there is a high mountain that supports and protects strongly, like sitting in a curtain. The people call this form "pearl cool umbrella cover chair." The front mountain is called "幞头案," which is an accurate name. Further out, the surrounding mountains are layered and densely arranged, forming a continuous and solemn embrace, like the presence of ten thousand soldiers following closely behind.

混港，洪港兩溪夾送龍身，交會於五里外。水口諸山，皆大龍交纏。但穴結山腰，下鋪田畲，餘氣甚長，不免頓跌，勢似順局為異。然山勢高大，穴雖高，猶是山麓間。而登穴夷坦藏聚，不知為高，亦不知有外面傾跌之患，此所以為美也。但離鄉而貴，亦職此故爾。然龍勢牽連，煞氣未淨，高金結穴，又是武星。金旺於西，以庚脈入首，作卯向，宜其貴皆以武功。且正幹分受，鍾山川正氣，主忠貞而悠永不替焉。

The two streams, Honggang and Hongkang, flow on either side, encircling the dragon body and bringing it to the site. The mountains around the water mouth are all branches of the main dragon, intertwining and protecting it. However, the site is located on the mountain waist, with a piece of farmland below, and the remaining energy extends far, causing a pause and drop, making it appear as if it is a "smooth situation," slightly different from the usual pattern. Nevertheless, the mountain itself is originally high and grand, and even though the site is on a high place, it is still considered to be in the mountain foot area. When standing on the site, the surrounding area is flat and gathers energy, so it does not feel high, and there is no obvious problem of spillage or falling off outside, which is its advantage. However, later generations have to leave their hometown to achieve wealth and honor, which is precisely the reason for this. Moreover, the dragon's momentum is still connected and the evil qi has not been completely removed, and it is a high golden star forming the site, belonging to the military star. Gold is strong in the west, and this place has a pulse entering from the庚 (Geng) direction, facing the卯 (Mao) direction, so the descendants' achievements of honor and wealth come from military affairs. Furthermore, it receives the pulse from the main dragon, gathering the righteous qi of the mountains and rivers, thus it is auspicious for descendants to be loyal and devoted, with long-lasting blessings and continuous prosperity.

舊有記云：混港東，洪港西，裡有池塘外有溪言二水夾送眞龍，而結穴處裡有泉注，外有溪送。一如龍子去尋母老龍抽嫩枝，盤桓眷戀，又如龍母去盤兒大山包裹，小山結穴。遠看山斷卻不斷，近看子母不相離穴星貼大帳中。滿床牙笏渾閒事，百萬軍聲唱若齊言貴之多皆以武也。今鄉傳為楊筠松益避巢亂，過此愛之，求以葬母。後其孫有為麟州刺史者，值時亂，天下分南北，莫能歸，遂居太原，世為邊將雲。即楊無敵等，亦莫考其寔。

In old times, there was a passage in the records that said: "The dragon flows eastward, the river flows westward, there is a pond inside and a stream outside." The original note explained that this refers to two streams enclosing the true dragon, with a spring accumulating inside and a stream protecting outside. "Just like a dragon child searching for its mother" — the original note said this refers to the old dragon drawing out a young branch, winding around and not leaving, clinging to the mother mountain. "Again like the dragon mother winding around the child" — the original note said this refers to a large mountain surrounding outside, with a small mountain in the middle forming the site of the tomb. "From afar, the mountains seem broken but are not, up close, the mother and child are never apart" — the original note said the tomb star is closely attached to the main hill. "A bed full of teeth and jade scepters is nothing but idle talk, a million soldiers' voices sing in unison" — the original note said this refers to wealth though abundant, all obtained through military prowess. Now, among the locals, it is passed down that Yang Yunsong, to avoid the chaos caused by Huang Chao, passed through this place, loved it, and obtained this land to bury his mother. Later, among his descendants, there was one who became the governor of Linzhou, and during the time of turmoil, the country was divided into north and south, making it impossible to return home, so they settled in Taiyuan, continuing as border generals for generations. As to whether it is the same lineage as Yang Wuhui, there is no way to confirm.

按：是地山勢麄雄，不見脫卸，而煞氣未除。兼以僻在萬山中，局甚逼窄，無龍虎明堂，不見外洋，不入俗眼。只是穴情一小窩可受，所謂璞中之玉，非哲師莫辨。傳疑楊無敵，宋初太原人。父信漢，麟州刺史。無敵名業，事劉崇，屢立戰功，時號無敵。太宗征太原，業勸其主繼禮降，以保生眾。太宗召見，以業為代州兼三交駐泊兵馬都部署，屢與契丹戰，被擒，不食而死。業不知書，忠烈武勇，有智謀，與士卒同甘苦，故士卒樂為之用。

The terrain is rugged and imposing, with no signs of gradual erosion or wear, and the evil qi has not yet completely faded. Moreover, it is located deep within a mountainous area, with a very confined layout, lacking dragon and tiger sands and a bright hall, making it impossible to see the broader landscape beyond. Therefore, it does not attract the attention of ordinary people. The only thing that can be taken is the small hollow in the site that can receive life qi. This is like a jade stone hidden in a stone, which cannot be recognized unless by a highly skilled master. The following is a tentative account of the deeds of Yang Wujing: Yang Wujing was a person from Taiyuan during the early Song dynasty. His father, Yang Xin, served as the governor of Linzhou during the Later Han dynasty. Originally named Yang Ye, he initially served Liu Chong of the Northern Han, and frequently achieved military successes, hence being called "Invincible" by the people of his time. When Emperor Taizong of Song launched an attack on Taiyuan, Yang Ye advised his lord Liu Jiyuan to surrender gracefully to preserve the lives of his people. After being summoned by the emperor, Yang Ye was appointed as the governor of Dazhou and the commander of the garrison troops at Sanchiao. He fought several battles against the Khitan, and later was captured, eventually dying from starvation. Although Yang Ye was not well-versed in literature, he was loyal, brave, and strategic, sharing hardships with his soldiers, so his soldiers were willing to fight for him.

子延昭，太宗時以崇儀使知保州，屢敗契丹。後為商陽關副都部署，智勇善戰。契丹憚之，目為楊六郎。昭子文廣，從狄青南征，為廣西鈐轄，知宜、邕二州，英宗稱為名將。屢遷興州防禦使、秦鳳副總管。後徙定州，遷部軍都虞候。遼人爭地界，文廣獻陣圖，並取幽、燕策，未報而卒。其後世為邊帥。

His son Yang Yanzhao served as the governor of Baozhou during the reign of Taizong, holding the position of Chongyi Shi, and repeatedly defeated the Khitans; later he was appointed as deputy commander of Shangyang Pass, known for his intelligence and military skills, and the Khitans feared him, calling him "Yang Liu Lang." Yang Yanzhao's son Yang Wenguang followed Di Qing in the southern campaign, served as the commander of Guangxi, and held the posts of governor of Yizhou and Yungzhou. Emperor Shenzong of Song praised him as a famous general; he was promoted several times, eventually becoming the defense commander of Xingzhou and deputy commander of the Qin-Feng Road, and later transferred to Dingzhou, where he was promoted to the head of the military affairs. When the Liao people disputed the border territories, Yang Wenguang presented military plans and submitted strategies for capturing Youzhou and Yanzhou. The court had not yet responded when he died. His descendants continued to serve as generals defending the borders.

左地在豐城縣，土名堯坊筲箕窩，乃陸氏祖墓。其龍起自眞軍腦，沖天火星作祖而來。迢遞至堯坊，脫卸平崗，左棲右閃，逶迤活動。將入首，頓起走馬金星。數節大斷，起正體太陽金星，開口成大窩穴格。登穴視之，有似空曠粗大。殊不知逆水漲潮，妙在粗大。穴雖空曠，亦不足畏。下手廟山，收盡洋朝諸流之水，山川相等，四獸和平。陸氏葬後，人財聚發，時通公官侍御。夢麟侍御，夢豹主事；曰應川、曰策，登科甲，福祉未艾。

This piece of land on the left is located in Fengcheng County, with the name Yao Fang Shao Ji Wo, and it is the ancestral tomb of the Lu family. Its dragon ridge originates from Zhenjun Brain, coming from a towering fire mountain as the ancestral mountain, and extends far and gradually transforms into gentle hills, meandering and twisting left and right, flexible and lively. As it approaches the "entry point," it suddenly rises to form a galloping golden star; after several major breaks and continuations of the ridge, it rises again to form a standard sun golden star, opening forward to form the pattern of a large hollow site. When one ascends to the site, it seems spacious and coarse, but in fact, the water flows against the direction of the site, rising like a tide, and the beauty of this site lies precisely in its coarseness, so even though the site is spacious, it is not a problem. There is a temple mountain in the direction of the下手, which gathers all the water coming from the outer ocean, and the mountains and waters are in harmony, with the surrounding mountains being peaceful and orderly. After the Lu family was buried here, their descendants and wealth flourished: Lu Shitong held the position of Shiyuyishi, Lu Menglin also became Shiyuyishi, Lu Mengbao became the chief officer; in addition, Lu Yingchuan and Lu Ce both passed the imperial examination and achieved success, and the blessings have continued to this day.

右地在樂平縣南七十里，土名軍山。其龍來歷長遠，不詳述。將入局，平田廣野中崛起高山，勢侵雲漢，綿亙百餘里，雄冠一方。峰巒層疊，正脈中出，枝腳蕃衍。入首開大帳，帳中落脈，屈曲而下，走弄如蛇。抽出平崗，貼在邊帳之內。復起頂開窩結穴，窩中平淺如仰盤，弦稜圓整，天然可愛。兩掬彎抱有情，左臂一山逆抱過穴，為近案，以收大溪之水。隔溪遠山朝拱，四勢尊嚴，內堂緊夾，外洋寬暢，誠吉地也。取作漁翁撒網形，卯龍，庚酉向。許氏樂邑右族，而此地又許氏諸地之首稱。廖金精嘗讚美之曰：“行盡樂平路，無如許婆墓。”誠非虛譽。

This piece of land is located seventy miles south of LePing County, named Jun Mountain. Its dragon ridge originates from a distant place, and the details are not elaborated here. As it approaches this site, in the midst of a flat and open field, a high mountain suddenly rises, with a majestic appearance reaching straight up to the clouds, stretching over more than a hundred miles, dominating the area. The peaks are layered and overlapping, with the main ridge emerging from the center, and many branches spreading out. At the "entry point," the dragon ridge spreads out like a large tent, then descends from the tent, winding and twisting like a snake, forming a flat ridge, closely nestled within the side tent. Then another mountain peak rises, forming a hollow and converging into a burial site. The hollow is flat and shallow, resembling an overturned plate, with a smooth and round edge, naturally charming. The left and right arms bend and embrace the site with affection. The left arm mountain faces backward to embrace the front of the burial site, serving as a near-case to collect the large stream of water. The distant mountains across the stream come forward to pay homage, with a solemn and grand surrounding situation, a compact inner bright hall, and an open outer expanse, making it truly a favorable land. It is named the "Fisher Man Casting a Net" shape, with the dragon coming from the卯 direction, and the site facing the庚酉 direction. The Xu family is a prominent family in LePing County, and this site is the most renowned among all the Xu family tombs. Liao Jinjing once praised, "After traveling all the roads of LePing, none compare to Xu Po's tomb." This is indeed not an empty praise.

葬後，自宋元以來，許氏出科第數十人，登仕籍者百餘人，且多忠貞節義雲。但穴後一水，春夏之交自帳上飛下，如瀑布百丈，乃白刃之象。此瀑布穴上不見，亦不聞聲，但自穴後飛下。故國初，許瑗以忠奮死節於太平府。太祖平定寰宇後，論功追封高陽候，是其應也。今人丁蕃衍，富貴未艾。按：瀑布泉乃如白刃之狀，宅墓俱不宜見，即吉地亦有兵刃之應。此水宜居水口間，謂之掛劍水，於內必有大地。如匡廬瀑布泉，乃西江水口也。

After burial, the Xu family produced dozens of people who passed the imperial examinations from the Song and Yuan dynasties onwards, and more than a hundred entered officialdom. There were also many loyal and virtuous men. However, after the tomb, there was a stream of water that flowed down like a waterfall hundreds of feet high during the spring and summer, resembling a white blade. Fortunately, this waterfall is not visible from the tomb, nor can its sound be heard; it only flows down from behind the tomb. Therefore, at the beginning of the current dynasty, Xu Yuan, out of loyalty and anger, died with sacrifice in Pingting Prefecture. After the Ming Taizu pacified the country and evaluated meritorious deeds, he posthumously conferred upon Xu Yuan the title of High Yang Marquis, which was exactly the fulfillment of that waterfall. Now the Xu family has grown in numbers, and their prosperity has not declined. Commentary: A waterfall resembling a white blade is not suitable to be seen in a residence or a tomb, even a good site may have the consequence of warfare. This kind of water is suitable to be located between the water mouth, called "Hanging Sword Water," and there must be a large territory within. For example, the waterfall spring of Lu Mountain is exactly at the water mouth of the western river.

右地在吾邑南門外五里，地名長塘。其龍與縣龍分脈後，起五星聚講，入局開五腦梅花帳，磊落數節，大斷穿田，起串珠金四座。又大斷走弄，三星結金星開口，成深窩穴格。窩既深，卻中垂微乳，穴安乳頭，賴公所下，取曰草蛇吐舌形。艮龍，扦癸山丁向。葬後，餘氏連登科甲，富貴雙全，迄今未艾。

This piece of land is located five miles south of the county town, outside the southern gate, and the name of the place is Changtang. After the main dragon of the county splits off, it first forms the "Five Stars Gathered to Teach" pattern, then opens a five-brain plum blossom array in this site. It rises and falls in a few sections, passes through a major break, crossing a field, and forms four golden stars like beads in a row. Then, after another major break, it winds and turns, forming three star peaks before finally forming a single golden star that opens forward, creating a deep窝 (nest) pattern. Since the窝 is deep, but there is a small nipple in the center, the grave is placed on top of the nipple. This is a point indicated by Lai Buyi, named "Grass Snake Biting Its Tongue" shape. The dragon comes from the Gen direction, and the site is oriented with the癸 (Gui) mountain facing the丁 (Ding) direction. After burial, the Yu family successively passed the imperial examinations and achieved both wealth and honor, and this prosperity has not declined up to now.

按：深窩格，窩既深，必有微乳，乃陽中又有陰，方有融結。否則，純陽無化氣，不能結穴，謂之空窩，葬之主絕人丁。但此等微乳，非哲師莫能辨。此地若以山勢星辰取形，全不類蛇。賴公乃命形曰“草蛇吐舌”，蓋全以穴情取之，其旨微矣妙矣。哲師之重穴如此，孰謂賴氏專於天星而不論形穴哉！

The form of this site is a deep hollow. Since the hollow is deep, it must have a slight protrusion, which is called "a small hill," representing "Yang contains Yin." Only in this way can the site be formed. Otherwise, if it is purely Yang without Yin, there will be no mutual influence and transformation, and the site cannot be formed, which is called "empty hollow." If one buries the dead here, the family line will be cut off. However, this slight protrusion is extremely subtle, and only a master can distinguish it. If one examines this site according to the mountain shape and star form, it does not resemble a snake at all. However, Lai Buyi named it "grass snake sticking out its tongue," which is a name derived from the situation of the site. The intention is subtle and ingenious. A master values the site to such an extent; who can say that Lai's school only considers the position of the heavenly stars and ignores the form and site?

以上開窩穴格，即廖金精開口穴也。姑附此數圖，以見其概。夫窩穴為穴法第一格，惟要大小深淺適得其宜，不可太小，不可太大，不可太深，不可太淺。大窩、深窩又須窩內有微乳微突，方有化氣。其小窩、淺窩，切有弦稜明白，兩掬彎抱，窩中平坦天然，此為融結得眞。如太小淺，恐開窩不明，又非眞結。務宜細察，不可潦草，慎之！慎之！

The above describes the various forms of the "Wō Xué" (Woo穴), which is what Liao Jinjing refers to as the "Kāi Kǒu Xué" (Opening Mouth穴). I will now attach a few diagrams to give a general idea. The "Wō Xué" is the first type in the methods of locating the qi point. It requires that the size and depth be just right: not too small, not too large, not too deep, not too shallow. For large and deep "Wō Xué", there must be a slight bump or protrusion inside the hollow to allow for the qi to be generated and transformed. As for small and shallow "Wō Xué", the edges must be clearly defined, with the two arms on either side embracing it, and the center of the hollow being flat and naturally formed. Only then can it be considered truly formed. If it is too small and shallow, the appearance of the opening will not be clear, and it will not be a true formation. Therefore, one must carefully examine it and not be careless. Remember this! Remember this!

凡鉗中微有乳，宜就乳頭扦穴，忌乳頭峻急，腳下落槽。凡鉗中微有窩，宜就窩中扦穴。忌漏槽、貫頂、界水淋頭。鉗穴即廖氏開腳穴也。凡曰釵，曰虎口，曰合谷，曰夾穴，曰僊宮，曰單提、雙臂、單股、弓腳等形，皆鉗穴之異名耳。乃穴星開兩腳者也，平地高山皆有之。除星體另論外見穴星卷，而鉗之為形，凡八格，曰直鉗，曰曲鉗，曰長鉗，曰短鉗，曰雙鉗。此五者為正格。

The two annotations beside the diagram say: Whenever the mouth of the钳 is slightly forming a breast shape, the burial should be done below the breast, avoiding a steep and abrupt breast and a water channel forming at the foot; whenever the mouth of the钳 is slightly hollow, the burial should be done within the hollow, avoiding "leakage of the channel" (water leaking out), "penetrating the top" (water rushing straight from the top), and "boundary water hitting the head." The following is the main text: The钳穴 is what Liao Jinjing referred to as the "open foot穴." All names such as钗,虎口,合谷,夹穴,仙宫, as well as single lift, double arms, single branch, bow foot, and so on, are merely alternative names for the钳穴. Its appearance is that the star body in front opens out into two feet. It can be found both on flat land and on high mountains. The classification of the star body is discussed in a separate section (original note: see the section on star bodies). Focusing solely on the shape of the钳, there are eight categories: straight钳, curved钳, long钳, short钳, double钳, and these five are the standard categories.

又有邊直邊曲，曰仙官；邊長邊短，曰單提；邊單邊雙，曰疊指。此三者為變格。八格各有二體，一是鉗中微有乳，乃乳穴之變來者，宜就乳頭插穴。要兩邊界水明白，頂頭圓正。切忌乳頭粗硬，腳下落槽，左右折陷，元辰直長。一是鉗中微有窩，乃窩形之變來者，宜就窩間扦穴。要弦稜分明，頂頭圓正。切忌漏槽、貫頂、界水淋頭，不可不審。

In addition, there are three other variations: those with one side straight and the other curved are called 'Xian Guan'; those with one side long and the other short are called 'Dan Ti'; and those with one side single and the other double are called 'Die Zhi'. These three are considered variant forms. Each of the eight forms has two types. One type is when a slight mound shape appears in the钳 mouth, which originates from the mound shape. It should be buried according to the mound. The requirements are that the boundary waters on both sides are distinct, the top is round and proper, and it is forbidden for the mound to be coarse and hard, the base to form a water channel, or the sides to collapse. Also, the 'Yuan Chen water' in front of the grave should not flow straight and long. The other type is when a slight hollow appears in the钳 mouth, which originates from the hollow shape. It should be buried according to the hollow. The requirements are that the mouth of the hollow has a distinct edge, the top is round and proper, and it is forbidden for there to be a leakage channel, a water flow hitting the top, or the boundary waters to hit the head. These details must not be overlooked.

八格之形，又各有俯仰不同。身俯則須微乳，面仰多是微窩，葬同前推。廖氏云 “凡開腳之穴，靈光向內而潛藏，餘氣貼身而護衛，左右或有不齊，上下初無二用，所以謂之吉穴”是也。大要頂上端圓，鉗中藏聚，弓腳必須逆水，單股切忌直長。最怕漏槽貫頂，界水淋頭，元辰傾瀉，堂水卷廉。

The eight forms each have distinctions of facing forward or upward: if the mountain body faces forward, the钳 must have a slight ridge; if the mountain faces upward, the钳 is mostly a slight hollow. The method of burial is the same as previously mentioned and can be inferred similarly. Liao Jinjing said, "For all openings of the feet, the spiritual light is directed inward and hidden, the remaining energy adheres to the body to protect it. The left and right may be uneven, but the upper and lower are always consistent, hence it is called a good site." The spiritual and refined energy is directed inward and hidden, the excess energy adheres to the mountain body to serve as protection. The left and right feet may sometimes be of unequal length, but the method of using them from top to bottom remains consistent, hence it is called a good site. The overall requirements are: the top should be upright and round, the钳 should be able to hold energy, the feet shaped like a bow must turn against the water flow, and the single side must not be straight and long. The most feared are the leak channel, the贯穿 the top, the boundary water pouring over the head, the original stream water rushing out directly, and the water in the bright hall flowing back against the direction (known as "rolling curtain").

《經》曰：“鉗穴如釵掛壁隈，惟嫌頂上有水來。釵頭不圓多破碎，水傾穴內必生災。”吳公《秘訣》云“鉗穴元辰多不收，莫教直瀉退田牛。明堂融聚財砂遶，定有榮名播九州島”是也。又有橈棹之間、枝葉之內、界水之中，多有直鉗，謂之假鉗、虛鉗，務須詳辨。如誤下之，主退敗資財，多出疾病幼孤老寡，隨以絕滅，不可不慎。若後龍眞的，入首明白，星辰合格，證佐分曉，此穴最貴。

The *Zang Jing* says: "A钳穴 is like a jade hairpin hanging on a wall corner; it is most feared if there is water coming down on top. If the hairpin head is not round and is broken, then water pouring into the grave site will surely bring disaster." A钳穴 shape is like a jade hairpin hanging in the corner, and it is most feared if there is water flowing down on top; if the hairpin head is not round and is broken, then water pouring into the grave site will surely bring disaster. Wu Jingluan's *Mìjué* says: "A钳穴 has its original hour water that is often not contained; do not let it flow straight out, as it will cause loss of farmland. If the Bright Hall gathers energy and the wealth sands surround it, then there will certainly be fame spreading throughout the nine provinces." ——A钳穴's original hour water is often not contained, so do not let it flow straight out, which will cause loss of farmland; if the Bright Hall gathers energy and the wealth sands surround it, then there will certainly be fame spreading throughout the nine provinces (the original text mistakenly writes 'nine provinces' as 'nine provinces island,' but it is still recorded as is). Also, in the branches between 'rào zhào' branches, within the branches and leaves, and in the boundary waters, the straight钳 shape often appears, which is called 'false钳' or 'empty钳,' and one must be careful to distinguish them. If one mistakenly buries in such a place, it will lead to loss of wealth, frequent illness, and children who lose their fathers at a young age and widowed old women, followed by extinction of the family line, which must be taken seriously. If the coming dragon is true and clear, the entrance is clear, the stars are appropriate, and the evidence is clear, then a钳穴 is the most noble.

鉗形八格：直鉗、曲鉗、短鉗、長鉗、雙鉗，以上五者正格也；邊曲邊直鉗、邊長邊短鉗、邊單邊雙鉗，以上三者，變格也。直鉗圖　曲鉗圖　長鉗圖　短鉗圖　凡直鉗者，左右兩腳皆直也。兩腳既直，切忌長硬，須是婉媚短小為佳。若近前有案橫攔為美。大要頂上端圓，鉗中藏聚，方為合格。若兩腳直長，拖拽太重，而上不周正，下復陡瀉，內氣既傾，外無闌截，則非融結，不可下也。凡曲鉗者，左右兩腳彎曲抱內也。兩腳既曲，最要彎如牛角，弓抱穴場，左右交牙猶妙。大要頂上端圓，鉗中藏聚，方為合格。若兩腳雖曲，頂不端圓，界水淋頭，則非眞結，不可下也。

The Eight Clasp Forms are: straight clasp, curved clasp, short clasp, long clasp, and double clasp, which are the five standard forms; and the three variant forms: half straight and half curved clasp, half long and half short clasp, and half single and half double clasp. The following four diagrams are titled "Straight Clasp Diagram," "Curved Clasp Diagram," "Long Clasp Diagram," and "Short Clasp Diagram." The original images have been lost, leaving only the titles and descriptions for each form. First, the straight clasp: a straight clasp refers to both feet being straight. Since the feet are straight, they must not be long and rigid; instead, they should be soft, gentle, and short. If there is a case mountain in front that blocks the view, it is even better. The overall requirement is that the top should be upright and round, and the clasp should be able to hold the internal energy, which is considered proper. If the feet are both straight and long, dragging too far, with an uneven top and a sudden drop at the bottom, the internal energy is already leaking out, and there is no barrier or closure on the outside, then it is not a true formation and should not be used for burial. Next, the curved clasp: a curved clasp refers to both feet bending inward to embrace. Since the feet are curved, the most important thing is that they bend like a bull's horn, bowing to embrace the site. If the two feet can also interlock like teeth, that is even better. Similarly, the top should be upright and round, and the clasp should be able to hold the internal energy, which is considered proper. If the feet are curved but the top is not upright and round, and there is a boundary water flowing down from above, then it is not a true formation and should not be used for burial.

凡長鉗者，左右兩腳皆長也。兩腳既長，切忌直硬，亦不可太長，太長則元辰直瀉，牽動土牛。須是長得其宜，而婉媚為佳。惟近有低案橫抱，則不忌長。大要頂上周圓，鉗中藏聚，方為合格。若兩腳長硬，元辰傾瀉，內氣不收，外復曠野，則無融結，不可下也。

The so-called long feet refer to both feet being long. Since the feet are long, they must not be straight and rigid, nor excessively long; if they are too long, the original stream of water in front of the tomb will flow directly away, causing the earth energy to escape. The length should be moderate, and the posture should be gentle and graceful. There is, however, one exception: if there is a low, rounded case mountain in front that embraces the tomb, then long feet are not to be avoided. In general, the feet should be round and solid at the top, and able to contain the energy within, which is considered acceptable. If the feet are both long and rigid, the original stream of water will flow out forcefully, and the internal energy will not be contained, while the surrounding area is open and empty, then there will be no formation, and it is not suitable for burial.

凡短鉗者，左右兩腳皆短也。不宜太短，太短則護穴不過，開腳不眞。須是短得其中，或外有抱衛，方為合格。若短不護穴，至於漏胎。若外無包裹，穴必孤寒。兼以星頭峻急，或不周圓，皆非眞結。況短鉗之穴，最忌粗大。惟嫩巧婉媚，頭面光彩，四應有情為美。若反此則無融結，不可下也。

The term "short钳" refers to both feet being short. However, they should not be too short, as this would fail to protect thesite, and the "opening feet" appearance would not be genuine. The shortness should be moderate, or there should be other hills surrounding and protecting the site, which would then be considered proper. If the feet are too short to protect thesite, it would result in "leaking the fetal breath"—the vital energy escaping. If there is no surrounding protection, thesite would certainly be isolated and cold. Furthermore, if the peaks above are steep and abrupt, or not round and steady, these are not signs of a true formation. Moreover, "short钳" sites particularly dislike being coarse and large; only those that are delicate, gentle, with smooth and bright faces, and with surrounding features that are harmonious and caring are considered good. If the opposite is true, there will be no true formation, and it is not suitable for burial.

凡直鉗、長鉗，皆緊夾貼身，入穴抱掬有情。不似龍虎推車，長直無情之比，方為眞格。雙鉗圖一　雙鉗圖二　雙鉗圖三　此兩邊齊對，一長一短，不相閗競，乃為吉。　此兩宮弓抱，一前一後，穿牙護穴，不相尖射，乃為吉。　此內兩臂甚短小，名曰夾勢，忌其尖射，名曰夾刃，凶也。

All straight claws and long claws should have both feet tightly clasped and closely attached to the mountain body, so that when they reach the burial site, they can encircle and embrace it, appearing affectionate. This is different from the "Dragon and Tiger Pushing a Cart" pattern, which is long and straight, showing no affection. Only then can it be considered genuine. The following three illustrations are titled "Double Claws Figure One," "Double Claws Figure Two," and "Double Claws Figure Three." The original images are lost, but the titles and descriptions of each figure remain. The first illustration shows both sides neat and facing each other, one long and one short, neither competing nor fighting, which is auspicious. The second illustration shows the two sides curving and embracing each other, one in front and one behind, like interlocking teeth protecting the burial site, without sharp angles facing each other, which is also auspicious. The third illustration shows the two inner arms being short, called "clasp," but if they have sharp angles facing each other, it is called "clasp blade," which is inauspicious.

凡雙鉗者，兩腳左右皆生雙枝者也。或三或四以上皆同。但鉗多必須交牙為美，否則元辰太長，眞氣不聚。凡雙鉗之格，有三體。有左右皆雙到者，要彎曲有情，不成相閗。有左右一前一後到者，要交牙弓抱，不相尖射。有內兩臂短小者，廖氏謂之夾勢。不可尖射，尖射則為夾刃。夾勢貴，夾刃凶。宜用工鋤去尖利，作馬蹄形則吉。大抵雙鉗，宜左右相護交牙，方為合格。若兩宮對射，或閒曠不交，皆非吉穴，不可謂其合雙鉗而用之也。

The term "double clasp" refers to the situation where each of the two feet branches out into two limbs. If three, four, or even more limbs are present, the principle remains the same. However, when there are many limbs, they must be interwoven and connected to be harmonious. Otherwise, the water channel from the original source becomes too long, and the true energy cannot be gathered. The "double clasp" pattern has three forms: one where both sides come together in pairs, curving with affection and not conflicting with each other; another where one side comes before the other, interweaving and embracing, avoiding sharp angles facing each other; and a third where the two limbs on the inner side are short, which Liao Jinjing refers to as "clasp posture." This should also avoid sharp angles facing each other, as such a situation becomes "clasp blade," which is ominous. "Clasp posture" is auspicious, while "clasp blade" is inauspicious. In such cases, it is advisable to remove the sharp edges and shape them into a horse hoof shape for good fortune. In general, the "double clasp" should have the two sides protecting each other and interweaving to be considered proper. If the sharp ends face each other or spread out in an open manner without interweaving, these are not auspicious sites and should not be used merely because they fit the name "double clasp."

鉗形變格　邊曲邊直圖　邊長邊短圖　邊單邊雙　此右曲左直，名曰右仙官，亦曰右官腳。　此左曲右直，名曰左仙宮，亦曰左官腳。　此右長左短，名曰左單提。　此左長右短，名曰左單提。　此右雙左單鉗穴，名曰右疊指。　此左雙右單鉗穴，名曰左疊指。

This is a variant form of the钳形 (claw shape). The three diagrams are titled 「边曲边直图」(Diagram of Curved and Straight Sides), 「边长边短图」(Diagram of Long and Short Sides), and 「边单边双」(Diagram of Single and Double Sides). The original diagram has been lost, leaving only the titles and six annotations. The annotations are as follows: if the right side is curved and the left side is straight, it is called 「右仙官」, also known as 「右官脚」; if the left side is curved and the right side is straight, it is called 「左仙宫」, also known as 「左官脚」; if the right side is longer and the left side is shorter, it is called 「左单提」; if the left side is longer and the right side is shorter, it is also called 「左单提」 (the two annotations refer to the same pattern by the same name); if the right side is double and the left side is single, it is called 「右叠指」; if the left side is double and the right side is single, it is called 「左叠指」.

此鉗之左右不均，邊曲邊直者。廖氏名曰弓腳，乃左右之腳，或左曲右直，或右曲左直。亦名仙宮。必須曲股逆水，乃為合格。若曲股順水，加以尖利走竄，最為不吉。卜氏云：“東宮竄過西官，長房敗絕；右臂尖射左臂，幼子貧寒。”極驗，不可下也。

This form is characterized by the unevenness of the left and right sides, with one side curved and the other straight. Liao Jinjing refers to this as "Gongjiao," meaning the left and right feet either curve to the left and straighten to the right, or curve to the right and straighten to the left. It is also called "Xiangong." It is considered proper only if the curved side flows against the water's direction. If the curved side follows the water's flow, and the tip is sharp with a tendency to escape or run away, it is the most inauspicious. Bu Ying Tian said: "If the eastern sand flows over the western palace, the eldest son will decline and become extinct; if the right arm sharply points to the left arm, the youngest son will be poor and destitute." That is, if the sand on the left flows over to the right, the eldest son will decline and have no descendants; if the right arm points sharply toward the left arm, the youngest son will be poor and destitute. These words are extremely accurate, and one must not choose this site for burial.

此鉗之左右不均，邊長邊短者。廖氏名曰單股，乃左右之腳，或左長右短，或左短右長。亦謂之單提。必須長股逆水，方為合格。若長股順水，則非吉穴。此鉗之左右不均，邊單邊雙者。廖氏名曰疊指，乃左右之腳，或左單右雙，或右單左雙是也。雖其左右單雙不均，卻要穴上見其均勻為佳。又須雙邊逆水，外股長曲弓抱，方為合格。若長枝順水，有飛走之勢，不可下也。此穴形類疊指，主人戲樂無度，愛賭博。然龍眞穴的，決不破家。直至龍盡氣止，福力已竭，亦以賭錢而敗。主生六指之人。

This form is characterized by the uneven length of the two sides of the钳, one longer and the other shorter. Liao Jinjing refers to this as "single strand," meaning that the two feet or the left foot longer than the right, or the right foot longer than the left, also called "single lift." It is considered proper only if the longer side flows against the water current; if the longer side follows the water current, it is not a favorable site. Another form is the unevenness of the钳, one side being single and the other double. Liao Jinjing calls this "overlapping fingers," meaning that the left is single and the right is double, or the right is single and the left is double. Although the single and double sides are uneven, it is required that when viewed from the site, they appear even. Additionally, the side with the double should flow against the water, with the outer side being longer and curved to embrace the site, which is considered proper. If the longer branch flows with the water, carrying a rushing and fleeing momentum, it is not suitable for burial. This site shape resembles overlapping fingers, indicating a person who is playful and fond of gambling; however, if the dragon is true and the site is correct, it will not ruin the family, until the dragon pulse is exhausted, the earth energy ceases, and the blessings are depleted, then it will still decline due to gambling. This pattern also indicates people born with six fingers.

凡鉗穴，各有二體。一是鉗中微有乳，一是鉗中惟有窩。其鉗之曲直長短等格，又各有左右轉金、轉火、轉水、轉木、轉土，及一腳轉金，一腳轉木，一腳轉水，一腳轉火，一腳轉土，凡二十五格，及帶曜穴格，各與前窩穴相類。圖繁不載，學者例推之可也。鉗穴名地諸圖附後。

All clamp-typesite have two forms: one where a slight nipple shape appears within the clamp, and another where there is only a single hollow. The various forms of the clamp, such as its curvature, straightness, length, and width, each have further distinctions. These include cases where both feet turn in the same direction, such as gold, fire, water, wood, or earth forms, as well as combinations where one foot turns in one direction and the other in another, such as gold and wood, gold and water, gold and fire, or gold and earth. In total, there are twenty-five types. In addition, there are various types ofsite that include 'Yao Qi' (celestial influence). These classifications are similar to the ones discussed earlier for hollow-typesite. Because the diagrams are too numerous, they are not included here. Scholars should follow the examples and apply them accordingly. The various names and diagrams of clamp-typesite are listed below.

右地在京山縣南二十里，土名歐家沖。其龍來遠，不詳述。入局起御屏土星，正脈中落，逶迤數節，到頭復束氣，起金星，開鉗結穴。鉗腳掬抱，彎曲有情。下吐餘氈平坦，明堂田源之水特朝。前沙天馬、貴人、旗鼓、排衙羅列，水口交固，而兌峰卓立特秀，乃催貴之地。王氏葬御史虹塘公，宗茂公女配太史李公維楨，以茂齡膺誥封，是其應也。今福祉方隆。凡巽、離、兌三位之峰特秀者，主出女貴。此地兌峰獨秀，甲於群山，故女貴應之。

This piece of land is located twenty miles south of Jingshan County, named Ou Jia Chong. Its dragon pulse comes from a long distance, and the details are not discussed here. Entering the main structure, first a soil star resembling an imperial screen is established. The main line descends from the center, winding through several sections, and at the end it gathers into a cluster of energy, forming a golden star. In front, it opens into a钳 shape to form a site. The钳 feet encircle and embrace, forming a protective embrace with a graceful curve. Below the site, a flat piece of land extends out, and the bright hall contains a stream from Tianshen that specially converges. In front, the sandy mountains have forms like Heavenly Horse, Nobleman, flag and drum, arranged like officials standing in formation, with water mouths intersecting and tightly secured. The mountain peak at the western position of the gate stands tall and graceful, especially beautiful, which is a place that promotes noble status. The Wang family buried the official Hongtang in this place. Later, the daughter of the descendant Zongmao married the historian Li Weizhen, and she was granted an official title at a young age, which is the fulfillment of this site's potential. Now the blessings are just beginning. Any mountains in the directions of Xun, Li, and Dui that are especially beautiful indicate the emergence of noble women. This site is unique in that the peak of Dui is the most beautiful, surpassing all other mountains, so it should indicate the emergence of a noble woman.

左地在承天府北四十里，地名老人倉。龍遠不述。入局平崗開帳過峽，牽連如浪湧，擺折活動。入首成太陰金星，開兩鉗結穴。頂圓而鉗腳直夾，細嫩嫵媚。穴下平坦如掌心，四勢和平。葬後第四代出端愍公，大節登進士，官至兵部左侍郎，贈尚書。今世宦未艾。

This piece of land is located forty miles north of Chengting City, with the name Laoren Cang. The dragon ridge comes from a long distance, and this part is not described in detail. After entering this area, there is a flat hilltop, with a stretch of flat land forming a ridge, which twists and turns like waves, being flexible and winding. At the "entry point," there is a large too-yin golden star, which opens out into two claws forming the site. The top of the star is round and full, while the two straight claws are tightly enclosing and protecting it, with a delicate and graceful form. The site is flat like a palm, and the surrounding terrain is level and evenly balanced. After the burial, the fourth generation produced a distinguished official known as the Endearing Mournful Marquis, who became famous for his great virtue, passed the imperial examination as a jinshi, and held the position of Left Deputy Minister of War, later posthumously honored as a Minister of State. This family continues to hold official positions to this day, without decline.

左地在莆田城北一里。其龍分府幹旺氣，奔騰磊落。入首起金星，開鉗結穴。後坐九華，前對壼山，穴甚尊貴。但兩鉗既長，前鋪餘土，壅塞內堂。葬後三代，偶去穴前之土，二泉公澄源即登會魁，官至方伯。今人文濟濟，福祉未艾。按：是地龍旺穴秀，撞脈安棺，極善。去其餘土，亦天啟其衷耳。造化福善，豈偶然哉！

This piece of land is located one li north of Putian city. Its dragon pulse branches from the main dragon of the prefectural city, flowing vigorously and clearly, arriving at the "entry point" where it forms a golden star, and ahead it opens up like a钳 to form a site. Behind it is the Jiuhua Mountain, and in front is the Hushan, making the site very noble. However, the two钳 feet are long, and there is an excess of soil piled up in front of the site, blocking the inner bright hall. After burial, after three generations, the excess soil in front of the site was accidentally removed, and the second spring official Zheng Chengyuan immediately passed the imperial examination as the first place, and held the position of Fangbo (provincial governor). Now this family has many talented people, and the blessings have not yet ceased. Commentary: This site has a strong dragon qi, a refined site shape, and the coffin was placed exactly where the qi meets, making it extremely appropriate. As for removing the excess soil, it was also a divine inspiration to the master's mind. The divine blessings bestowed upon the virtuous are not accidental!

右地在興化府治南三里。其龍分府龍之旺，磅礴綿亙，氣勢雄偉。比入首，大斷穿田，變為平岡。枝腳均勻合格，結倒地木星節包之穴。開鉗明白，兩掬微茫高尺許，彎抱有情。穴上吐出氈唇，證佐分曉。明堂融聚，水口一墩，關鎖交固，誠美地也。葬後，出梅峰公珩，登進士，官方伯。子曰士賓，登會魁，官正郎。孫荊坡公九金，以少年登嘉靖戊辰進士，累任僉憲。人才迭出，富貴方隆。

This piece of land is located three miles south of the Xinghua Prefectural Office. Its dragon pulse branches off from the main dragon of the prefectural city, stretching grandly and continuously, with a magnificent and powerful aura. As it approaches the "entry point," it undergoes a major break, passing through farmland and becoming a gentle hill. Its branches are evenly distributed and meet the criteria, forming a "reversed wooden star" type of burial site. The opening of the钳 (claw) is clearly defined, with the left and right arms only slightly elevated by about one foot, yet they bend and embrace the site affectionately. The site has a protruding lip-like feature, and various supporting evidence are clear and distinct. The bright hall gathers energy, and at the water mouth there is a mound of earth that tightly seals and locks the site, making it truly a good burial ground. After burial, Mei Feng Gong Fang Heng emerged, passing the imperial examination as a jinshi, and holding the position of Fang Bo; his son Fang Shi Bin ranked first in the metropolitan examination, and held the position of Zheng Lang; his grandson Jing Po Gong Fang Jiujin passed the Jiajing Wuchen imperial examination as a jinshi at a young age, and served successively as a Qian Du Yu Shi. Talent emerges generation after generation, and prosperity is flourishing.

右地在臨海縣西南五里。其龍發自望海峰左枝，頓起大帳。中有沖天木星，番身轉換，抽出水木，連行數節。兩畔送從齊來。中脈跌斷過峽，有扛夾。再起大帳，落脈做穴，開鉗分明，坐辰向戌，乘幹氣入首。前案如屏如幾，逆水有情。大江橫繞，隔江幘山挺然，臨江雙塔秀異。明堂平坦，又有小水交鎖。登穴觀之，諸峰逞異，雖俗眼亦知其吉地。蓋陽龍陽向，結成陽局，形勢雄勇，力量必大，此其證也，孰謂辰戌可棄諸？但要避其金氣為妙耳。

This piece of land is located five miles southwest of Linhai County. Its dragon pulse originates from the left branch of Wanghai Peak, rising abruptly to form a large hill; within this hill there is a towering star of wood, which turns and changes direction, drawing out a pulse alternating between water and wood, continuing for several sections. The two protective mountains on either side advance together. The central pulse breaks and changes course, with two supporting mountains on both sides providing protection. Then another large hill rises, with the pulse settling into a site, clearly forming a钳 shape. This site faces west and is oriented towards戌, receiving the qi from the乾 direction. The case mountains in front resemble a screen and a writing desk, coming from against the water flow, showing great affection. A great river flows around the site, with Zese Mountain standing upright across the river. Two towers by the river are especially elegant and outstanding. The bright hall is flat, with small streams crossing and protecting it. Looking from the site, all the peaks display various strange shapes, and even an ordinary person can see that this is a favorable place. This is because a yang dragon is paired with a yang direction, forming a yang structure, which is grand and powerful, with great strength. This place is a clear example of that. Who says that the directions of Chen and Xu should be entirely abandoned? It is only necessary to avoid the metal qi in them.

四金者，辰戍丑未是也。辰有亢金，戍有婁金，丑有牛金，未有鬼金。乘氣分金，必避此亢、婁、牛、鬼之度。然天度五行，又有微妙。四金宿間，復有屬土屬水者，尤為吉度，不可一概謂金氣也。故丑未勝於辰戍。辰戍亦有大吉之度，必眞傳者能知之，能用之耳。此台州王車溪公墓，出五代連登進士。石樑公官太守。曰王宗，會魁、進士，官知府。曰文，進士，官參政。曰冕，鄉魁。曰願，刑部員外。曰璘，進士。曰度，進士、知府。曰胤東、曰亮，進士。福祉未艾。

The so-called "Four Metal" refer to the four directions: Chen, Xu, Chou, and Wei. At the Chen position there is the Kangle Metal Dragon, at the Xu position the Lou Metal Dog, at the Chou position the Niu Metal Ox, and at the Wei position the Gui Metal Sheep. When receiving the earth's energy and determining the fixed degrees, one must avoid the degrees occupied by the Kangle, Lou, Niu, and Gui constellations. However, the Five Phases associated with these heavenly degrees have more subtle aspects: among these four Metal constellations, there are still degrees belonging to Earth and Water, which are actually the most auspicious degrees and cannot be generally considered as Metal energy. Therefore, the Chou and Wei positions are better than the Chen and Xu positions; and among the Chen and Xu positions, there are also very auspicious degrees, which only those who have received true transmission can understand and use. This passage refers to the tomb of Wang Che Xi Gong in Taizhou. It has produced successive generations of imperial exam candidates: Shi Liang Gong held the position of prefect; Wang Zongzhong ranked first in the palace examination and became an imperial examiner, later holding the position of prefect; Wang Wencheng became an imperial examiner and held the position of ministerial counselor; Wang Mian ranked first in the local examination and became an imperial examiner; Wang Yuan held the position of deputy minister of justice; Wang Lin became an imperial examiner; Wang Du became an imperial examiner and held the position of prefect; Wang Yindong and Wang Liang also became imperial examiners. The blessings have not yet ceased.

右地在龍泉縣東北三里。其龍分縣龍旺氣，開帳過峽，連起三節金星，即結二穴，皆吉。而右為正穴，乃御史父地。左穴其祖也，曜氣發揚，不利初年。葬後稍不吉，三十年後出貴，大旺，主顯貴鉅富，今福祉方亨。按：是地也，龍分縣脈旺氣，開帳過峽，數節結穴，穴情明白，曜氣發揚，誠吉地也。左穴力差輕。右為正穴，其葬未久，福祉猶未發越。御史公名元啟，號文峰。

This piece of land on the right is located three miles northeast of Longquan County. Its dragon pulse branches from the main dragon of the county, spreads out in a canopy-like formation, and continues for three sections of golden stars, then forms two graves, both of which are auspicious. The one on the right is the main grave, where the father of a censor was buried; the one on the left was where his grandfather was buried. Because the "radiant energy" is exposed and prominent, it was not favorable in the first few years, and after burial there were some initial difficulties. However, thirty years later, it brought forth a nobleman, and the family became prosperous and powerful, leading to great wealth and high status. Now the blessings are flourishing. Commentary: The dragon pulse of this land branches from the main pulse of the county, spreads out in a canopy-like formation, and forms a grave after several sections, with clear and distinct grave conditions. The exposure of the radiant energy is indeed a favorable site. The left grave has slightly less power; the right grave is the main one, and the burial is not yet long enough for the blessings to fully manifest. This censor is named Yuanqi, with the courtesy name Wenfeng.