A section on the collection "Zhengzhi Ji" by the esteemed general and minister Nan Tang Qi Gong.

嘗觀琥珀繫草，磁石引針之事而怪之。夫琥珀、磁石無知之物也。草既枯死，而針經火煅煉，生意何在？一被引繫，則舉躍動盪如生，而針則鋒鋒相連，可自變量個，墜而復躍。即此，則風水之說，信乎其有。枯骨無知，而未敢以為盡然。然琥珀、磁石其山川乎？針草，其遺骸乎？

I once saw that amber could attract straw and magnetite could draw iron needles, and I found this strange. Amber and magnetite are lifeless things; the straw is already dead, and the iron needle has been through intense heat, so how could they have any vitality? Yet when they are attracted, the straw moves about as if alive, and the iron needles link together end to end, connecting several in a row, then falling down and rising again. Just from this, the idea of feng shui seems to have some basis. As for the idea that dead bones are lifeless, I am not yet sure that this is entirely true. But perhaps amber and magnetite are like mountains and rivers, and the straw and iron needles are like remains?

謂風水不可信者，蓋以世人不修厥德，惟以是為務，至有傾人身家，忍心害理，專謀風水，以昌子孫者。卻不知地理與天理相為流通，茲一等人，又在天理處責他，而非地理之不驗也。

Those who say fengshui is not reliable are probably because they see people neglecting moral cultivation and instead treating fengshui as the top priority, even to the point of overturning others' families and lives, and deliberately violating heavenly principles just to seek good fengshui for their descendants' prosperity. They do not realize that "geography" and "heavenly principles" are interconnected. For such people, heaven punishes them from the side of heavenly principles, not because geography is not effective.

曾聞一人謀人葬地，百計覓人訟害。其家諸禍並臻，思所以致之者。彼又買托卜者，向伊妄言曰：“某葬地不佳也，能遷之則安矣。”既而，伊家如其說遷之，彼即謀其故地以葬其父。葬未踰年，所得禍更甚。後疑而遷之，發土至棺，有白蟻蛀木成文曰：“此地若靈，是無天理；此地不靈，是無地理。”夫天產佳地，必待有德者得之，世人遺天理而求地理，惑哉！

There was once a man who schemed to take over another family's burial ground. He went to great lengths to bribe people to file lawsuits against them. The family suffered a series of misfortunes and couldn't understand why they had been punished. The scheming man then bribed a fortune teller to tell the family, "Your burial ground is bad. If you move the grave, you will be safe." Later, the family followed the fortune teller's advice and moved their ancestors' graves. Immediately after, the man took possession of the old burial ground to bury his father. Less than a year after the burial, the man's family suffered even greater misfortunes. Eventually, he became suspicious and decided to move the grave again. When he dug up the earth, he found the coffin, and saw the marks of white ants had formed words: "If this place is auspicious, there is no heaven's justice; if it is not auspicious, there is no earth's reason." Heaven creates a good place, but it must wait for a person of virtue to claim it. People who abandon heaven's justice and seek earth's benefits are truly foolish!

按：戚少保所引琥珀吸草、磁石引針之說，與《葬書》“木華於春，栗芽於室；銅山西崩，靈鍾東應”之意相符，皆所謂氣之相感者也。祖父子孫同氣，更復何疑！末引地理本於天理之證，尤所痛快。予兄弟又嘗聞閩人言：朱子之同安，憇於途，見一墳地山水甚美，因問其樵者曰：“是墳子孫何如？”答曰：“先是富貴，今葬後退敗。”公嘆曰：“山有理，水有理，此地不發，是無地理。”樵者告公曰：“此山原是某家業，富家某貪其地占葬之。某貧弱不能爭辨。”公又嘆曰：“山有理，水有理，此地若發，是無天理。”一夕為雷所震。今閩鄉猶有能道其詳者。已上所言，皆慎終者所當先知，故特揭諸首，仰仁孝君子加察雲。

According to Qi Jiguang, the Grand Chancellor, the idea that amber attracts grass and magnet attracts needles, as cited, is the same as what Guo Pu wrote in The Book of Burial, that when spring comes and trees bloom, the chestnuts stored indoors also sprout; when the copper mountains in the west collapse, the bell in the east rings by itself. Both are examples of the mutual influence of qi. An ancestor and his descendants are of the same qi, so there is nothing to doubt. The conclusion at the end, which cites the evidence that geography is based on heavenly principles, is especially clear. We brothers once heard a Fujian person say that Zhu Xi went to Tong'an and stopped by a place where the mountain and water were very beautiful. He asked a nearby woodcutter, "What is the situation of the descendants of the family who are buried here?" The woodcutter replied, "They were once wealthy, but after burial, they have declined." Zhu Xi sighed, "Mountains have their principles, water has its principles. If this land does not bring fortune, it is because there is no geography." The woodcutter told him, "This mountain originally belonged to a family. A rich man took it by force and buried someone there. The family was poor and could not fight back." Zhu Xi sighed again, "Mountains have their principles, water has its principles. If this land brings fortune, it is because there is no heavenly principle." That night, the tomb was struck by lightning and destroyed. To this day, people in Fujian villages can still tell the whole story. All these things are things that those who handle funerals carefully should know first, so they are specially mentioned at the beginning of this book, and I earnestly request the virtuous and filial gentlemen to pay close attention and reflect.

地理家以風水二字喝其名者，即郭氏所謂“葬者乘生氣也”。而生氣何以察之？曰：氣之來有水以導之，氣之止有水以界之，氣之聚無風以散之，故曰要得水，要藏風。又曰：氣乃水之母，有氣斯有水。又曰：噫氣惟能散生氣。又曰：外氣橫形，內氣止生。又曰：得水為上，藏風次之。皆言風與水，所以察生氣之來與止聚云爾。

Geographers use the term "feng shui" to refer to this discipline, which is about Guo Pu's statement that "burial should connect with life qi." So how do we observe this life qi? The answer is: the arrival of qi depends on water to guide it, the stopping of qi depends on water to separate it, and the gathering of qi should not be dispersed by wind. Therefore, it is necessary to "get water" and to "conceal wind." The "Book of Burial" also says: qi is the mother of water; there is water only because there is qi. It also says: blowing qi can scatter life qi. It also says: external qi crossing over forms the shape, while internal qi can stop and accumulate to generate vitality. It also says: getting water is the highest priority, concealing wind is the next. All these discussions are about wind and water, and their purpose is to observe where the life qi comes from and where it stops, gathers, and accumulates.

總而言之，無風則氣聚，得水則氣融，此所以有風水之名。循名思義，風水之法無餘蘊矣。或曰：天地初分，混沌之始，只有風與水，兩相推蕩，故曰風水。又曰：風所以揚萬物，水所以滋萬物，故曰風水。此則皆不切於葬理。而又有水去則風來，水來則風去之說，益又舛矣。

In summary, without wind the energy cannot gather and stay, and with water the energy can be blended and condensed, which is the origin of the term 'fengshui'. By understanding the meaning through the name, the essence of fengshui is fully explained. Some people say that when heaven and earth first separated and chaos began to be divided, there were only wind and water interacting with each other, hence the term fengshui. Others say that wind can lift all things and water can nourish all things, hence the term fengshui. These explanations have nothing to do with the principles of burial. As for statements like 'when water goes, wind comes; when water comes, wind goes', they are even more absurd.

地理家以山名龍，何也？山之變態千形萬狀，或大或小，或起或伏，或逆或順，或隱或顯。支壟之體段不常，咫尺之轉移頓異。驗之於物，惟龍為然，故以名之，取其潛、見、飛、躍，變化莫測云爾。

Geographers refer to mountains as "dragon" because mountains change in countless forms: they are big or small, rising or falling, going against or following the trend, hidden or visible; flat ridges and high ridges vary constantly, and the situation changes dramatically within a short distance. Comparing this to all things, only the dragon has such characteristics, so they use "dragon" to name it, drawing on the unpredictable changes described in the Qian hexagram of the Zhou Changes, such as hidden, appearing, flying, and leaping.

曰脈者何也？人身脈絡，氣血所由運行，而一身之稟賦繫焉。凡人之脈，清者貴，濁者賤，吉者安，凶者危。地脈亦然。善醫者，察人之脈而知其安危壽夭；善地理者，審山之脈而識其吉凶美惡，此不易之論也。然龍與脈兩者相因，有龍則有脈，無脈則無龍。但龍兼指乎形之顯著，而脈又專主乎氣之隱微，故曰山尤難於認脈。

Then what is called "mai" (meridian)? The meridians in the human body are the channels through which qi and blood circulate; all the constitution and disposition of a person depend on them. For a common person, a clear pulse indicates nobility, a turbid pulse indicates low status, a fortunate pulse indicates safety, and an ominous pulse indicates danger; the same applies to the earth's meridians. A highly skilled physician can determine a person's safety, danger, longevity, or short life by examining their pulse; a highly skilled geomancer can discern the fortune or misfortune and beauty or ugliness of a mountain by examining its meridians. This is an unchangeable principle. However, the dragon and the meridian depend on each other: there is a dragon only when there is a meridian, and without a meridian there is no dragon. The term "dragon" refers to the visible parts of the mountain shape, while "meridian" specifically refers to the subtle and hidden qi movements. Therefore, recognizing the meridian is the most difficult part in examining a mountain.

穴者蓋猶人身之穴，取義至精。楊公云：“譬如銅人針灸穴，穴穴宛然方始當。”朱子云：“定穴之法，譬如針灸，自有一定之穴，而不可有毫釐之差。”此皆善狀穴之名義也。沙者，古人授受，以沙堆撥山形，因名沙耳。

The term "xue" is like the acupoints on the human body, and its meaning is extremely precise. Yang Yunsong said, "Just as the copper man's acupoints for acupuncture are clearly defined and accurate." Zhu Xi said, "The method of determining a site is like acupuncture, with specific points that must not be off by even a fraction." These statements well illustrate the meaning of the term "xue." As for "sha," it refers to the practice of ancient masters and disciples using sand to shape and demonstrate the form of mountains, hence the term "sha."

此一冊専論天下大幹龍。龍居地理四科之首，堪輿家莫要於論龍。論龍而不知天下大干，則所見者近而不遠，所究者淺而不深，所窺者狹而不廣，烏乎可哉？故首論天下大幹龍，庶幾識其大者。

This volume specifically discusses the "great dragon" of the world. "Dragon" is the first among the four main categories in geomancy (dragon, site, terrain, and water), and geomancers have nothing more important than the study of dragons. However, if one talks about dragons without understanding the great dragon of the world, they can only see the near and not the far, investigate only the shallow and not the deep, glimpse only a narrow corner and not broaden their vision. How can that be acceptable? Therefore, this book first discusses the great dragon of the world so that readers may first understand the larger pattern.

《性理大全》臨川吳氏曰：“天下之山脈起於崑崙。”蔡牧堂《發微論》曰：“凡山皆祖崑崙。”陶公《捉脈賦》云：“大智察脈，起自崑崙。”《明山寳鑑》云：“山脈之起，本於崑崙。”郭氏《錦囊經》云：“葬者原其始，乘其止。”誠以地理之法，龍則原其始，穴則乘其止，故不可不審山之起祖處也。

The Xingli Daguang cites Linchuan Wu Cheng's words: "All the mountains in the world originate from Kunlun." Cai Yuanding (Mutang) in his "Famei Lun" says: "All mountains take Kunlun as their ancestor." Tao Kan's "Zhu Mai Fu" states: "A wise person examining mountain ridges should start from Kunlun." The Mingshan Baojian says: "The origin of mountain ridges is fundamentally from Kunlun." Guo Pu's "Jinnang Jing" (that is, the "Zangshu") says: "Burial should trace its origin and connect with its termination." This is indeed due to the principles of geography: when discussing "long" (mountain ridges), one must trace where they originate; when discussing "xue" (the site of burial), one must connect with where they terminate. Therefore, it is necessary to examine the origin of the mountain ridges.

然觀山之所始，必究其水之所起；觀龍之所終，必察其水之所界。今以輿圖考之，天下之水皆原於西北。是可見山起於西北矣。蔡文正公曰：“山水皆原於西北，故禹敘山敘水，皆自西北而東南”是也。或云崑崙在西海戌地，北海亥地，東南接積石圃，西北接北戶之室，東北臨太活之井，西南至城南之谷，亦荒遠莫稽。

However, to determine where the mountains begin, one must investigate where the water originates; to find where the dragon ends, one must observe where the water boundary is. Now, by comparing with the map, all the water in the world originates from the northwest, thus indicating that the mountains also begin in the northwest. Cai Shen (Wenzheng Gong) said: "Both mountains and water originate from the northwest, so Da Yu described mountains and water starting from the northwest and proceeding to the southeast." This is exactly what is being discussed. There is also a view that Kunlun is located at the Xu position of the Western Sea and the Hai position of the Northern Sea, extending to the southeast to Jishi Field, and to the northwest to Beihu Room, facing the northeast towards Taohuo Well, and reaching the southwest to Chengnan Valley—these places are too remote and cannot be verified.

而楊公又云須彌山生四龍，崑崙山特其南肢。葛溪氏述其說曰：“須彌山是天地骨，中鎭天心為巨物。四肢分作四世界，惟有南龍入中國。南龍入自崑崙山，龍子龍孫皆可別。”雖據佛經，人所罕見，闕之可也。今但以中國山川之可考者論之，則崑崙誠諸山之祖，在中國之西北。九峰蔡氏云：“中國山勢岡脊，大抵皆自西北而來。”蓋可見矣。

Yang Yunsong also said that Mount Sumeru gives birth to four dragons, and Mount Kunlun is merely its southern limb. Zeng Ge Xi recounted this statement: "Mount Sumeru is the backbone of heaven and earth, standing in the center of the heavens as a great mass. Its four limbs divide into four worlds, but only the southern dragon enters China. The southern dragon comes from Mount Kunlun, and its sons and grandsons can all be distinguished." Although these statements are based on Buddhist scriptures, they are rare to find in human knowledge, so they can be set aside for now. Now, focusing only on the parts of China's mountains and rivers that can be examined, Mount Kunlun is indeed the ancestor of all mountains, located in the northwest of China. Cai Shen (Jiu Feng) said: "The ridges of China's mountain ranges mostly come from the northwest direction." This is clearly observable.

《崑崙說》曰：崑崙之山三汲，下曰樊桐，一名板松；二曰玄圃，一名閬風；上曰層城，一名天庭。是謂大帝之居，去嵩高五萬里，地之中也。《禹本紀》與此同。高誘稱河出崑崙，伏流地中萬三千里。禹道而通之，出積石山。按《山海經》，自崑崙至積石，一千七百四十里，自積石出隴西郡至洛，凖地志可五千餘里。

The "Kunlun Say" states that the Kunlun Mountains have three levels. The lowest level is called Fan Tong, also known as Ban Song; the second level is called Xuan Pu, also known as Lang Feng; and the highest level is called Ceng Cheng, also known as Tian Ting. This is where the heavenly emperor resides, located five ten-thousand li away from Song Mountain, at the center of the earth. The "Yu Ben Ji" describes it in the same way. Gao You said that the Yellow River originates from Kunlun, flows underground for thirteen thousand li, and Yu疏导 it to make it flow, emerging from Ji Shi Mountain. According to the "Shan Hai Jing," the distance from Kunlun to Ji Shi is one thousand seven hundred and forty li; from Ji Shi to Longxi Commandery to Luoyang, calculated according to the "Di Li Zhi," is approximately five thousand li.

又按《穆天子傳》，天子自崑崙入於宗周萬里。西土之數，自宗周瀍水以西，北至於河宗之邦。陽紆之山，三千有四百里。自陽紆西至河首四千里，合七千四百里。外國圖又云，從大晉國正西七萬里得崑崙之墟，諸仙居之。”數說不同。其高萬一千里。《山海經》稱方八百里，高萬仞。郭景純以為自上二千五百餘里。《淮南子》稱高萬一千一百里一十四步二尺六寸。

Again, according to the "Transmission of the Travels of the Son of Heaven Mu," King Mu of Zhou traveled from Kunlun back to his capital, Zongzhou, covering a distance of ten thousand li. The distance in the western land is: from the Li River west of Zongzhou, going north to the state of Hezong and the mountain of Yangyu, totaling three thousand four hundred li; from Yangyu west to the source of the Yellow River, four thousand li, making a total of seven thousand four hundred li. The "Map of Foreign Lands" also states that from the great Jin State, seven ten-thousand li to the west leads to the Kunlun Mountains, where all the immortals dwell. Different accounts differ from each other. As for its height, one account says one ten-thousand and one hundred li; the "Classic of Mountains and Seas" says it is eight hundred li in diameter and ten thousand chi high; Guo Pu thought it was more than two thousand five hundred li from the mountain top; while the "Huainanzi" says it is ten thousand one hundred and ten li, plus fourteen bu, two chi, and six cun in height.

朱子曰：“河圖言崑崙為地之中，中國至於闐音田二萬里。于闐貢使自言西去四千三百餘里即崑崙。今中國在崑崙東南，而天下之山祖於崑崙，惟派三干以入中國。其入夷國之山無可考，亦不足論。今以中國言之，其河北諸山，則自北寰武、嵐憲諸州，乘高而來，山脊以西之水，流入龍門西河，脊東之水，流於幽冀，入於東海。

Zhu Xi said: "The Yellow River Chart speaks of Kunlun as the center of the earth. China is two ten-thousand-li away from Yutian (pronounced Tian). The envoys from Yutian themselves said that from Yutian westward for more than four thousand three hundred li is Kunlun. Now China is located to the southeast of Kunlun, and all the mountains in the world originate from Kunlun, branching out into three 'dry dragons' entering China. Those mountains that enter the lands of the barbarians are beyond our scope of investigation and need not be discussed. Now focusing only on China: the mountains to the north of the Yellow River come from the areas of Huanzhou, Wuzhou, Lanzhou, and Xianzhou, flowing down from high ground. The waters to the west of the mountain ridges flow into the western river of Longmen, while the waters to the east flow through Youzhou and Jizhou and eventually reach the East Sea."

其西一支為湖口泰嶽。次一支包汾晉之原而南出，以為析城、王屋，而又西折為雷首。又一支為恆山，又一支為太行山。太行山一千里，其山高甚。上黨在山脊，河東河北諸州在山支。其最長一支為燕山，盡於平梁。大河以南諸山，則闗中之山，皆自蜀漢而來。一支至長安而盡。闗中一支生下函谷。以至嵩、少，東盡泰山。一支自嶓冡、漢水之北生下，盡揚州江南諸山，皆祖於岷江，出岷山。

Among them, one branch is the Hukou and Ta Yue; the second branch encircles the plain of the Fen River and the area of Jin, extending southward to become Xicheng Mountain and Wangwu Mountain, then turning westward to become Leishou Mountain; another branch is the Heng Mountain; another is the Taihang Mountain. The Taihang Mountain extends for a thousand li, with very high peaks, Shangdang is located on its ridge, and the states of He Dong and He Bei are situated on its branches. The longest branch is the Yanshan Mountain, ending at Pingliang. The mountains to the south of the Yellow River are all derived from the mountains of Guanzhong, which come from the area of Shu Han: one branch reaches to Chang'an and stops there; another branch of Guanzhong extends downward to Henggu, continuing all the way to Song Mountain and Shaoshi Mountain, and then stops eastward at Taishan Mountain; another branch comes down from Boshan Mountain and the north of the Han River, ending at Yangzhou. The mountains of Jiangnan all originate from the Min River, issuing from the Min Mountain.

岷山夾江兩岸而行，那邊一支，去為江北許多去處。這邊一支，分散為湖南、閩、廣，盡於兩浙、建康。其一支為衡山，而盡於洞庭、九江之西。其一支度桂嶺，則包湘源，而北經袁筠之地，以盡於廬阜。其一支自南而東，則包彭蠡之原，度歙黃山，以盡於建康。又自天目山分一支，盡於浙江西之山，皆自五嶺贛上來，自南而北。閩廣之山，自北而南。一支則又包浙江之原，北首以盡會稽，南尾以盡閩粵。此中國諸山祖宗支派之大綱也。

The Min Mountains run along both banks of the Yangtze River. On one side, a branch goes to many places in the north of the river; on the other side, another branch spreads out to Hunan, Fujian, and Guangdong, ending in the areas of two Zhejiangs and Jiankang. One branch becomes the Mount Heng, ending west of Dongting Lake and Jiujiang. Another branch crosses the Gui岭, encircles the source of the Xiang River, goes north through Yuanzhou and Yunzhou areas, and ends at Mount Lu. Another branch goes from the south to the east, encircles the source of Poyang Lake, crosses the Huangshan in Shexian, and ends at Jiankang. Another branch branches off from the Tianmu Mountains, ending at the mountains west of Zhejiang. These mountains all come from the Wu岭 and the upper reaches of the Gan River, flowing from south to north; the mountains in Fujian and Guangdong flow from north to south. There is also another branch that encircles the source of the Zhejiang River, with its northern end at the Huiji Mountains and its southern end at Fujian and Guangdong. This is the general outline of the ancestral branches of the mountains in China.

上特舉天下山而言，未及水也。復輯山水總說於後雲。按仁山金氏曰：天地常形，固相為勾連貫通，然亦各有脈絡。自崑崙而東北言之，則自積石而北，為涅水、星海、青海，以至浩亹，皆河源也。入匈奴以東，為陰山。又東南，自代北、雲朔，分而南趨，為北嶽，以至太行，是為河北之脊。壼口、雷首、太嶽、析城、王屋，皆其群峰。汾晉、涿易、滱漳、洹衛，則皆其諸水也。分而東趨者，行幽燕之北，為五闗之險。以至營平而為碣石，此北絡也。

The above only mentions the mountains of the world, but has not yet discussed the waters, so here we will compile a summary of both mountains and waters. According to Jin Luxiang (Ren Mountain), the fixed forms of heaven and earth are originally connected and communicated with each other, yet each has its own network of veins. Starting from Kunlun towards the northeast: from Jishe Mountain northward, it is Nie Water, Xingxu Sea, Qinghai Lake, all the way to Haowei, which belongs to the source of the Yellow River; entering the territory of the Xiongnu to the east, it is Yin Mountain; then heading southeast, from Daidi and Yunzhou Shuozhou, it branches off and flows southward, becoming the Northern Mountain Hengshan, all the way to Taihang Mountain, which is the mountain ridge of Hebei. Hu Kou, Leishou, Ta Yue, Xicheng, and Wangwu are all its peaks; Fen Water, Jin Water, Zhuo Water, Yi Water, Cong Water, Zhang Water, Huan Water, and Wei Water are all its rivers. The branch that flows eastward passes through the north of Youyan, forming the dangerous passes of the Five Passes, and reaches Yingzhou and Pingzhou to become Jieshi, this branch is called 'Bei Luo'.

自崑崙以東言之，則自西傾而洮水出自北，入河。恆水出其南，入江。又東，為朱圉、鳥鼠諸隴，則為渭之源。以北即夾河源而北。以東，若岍岐，若荊山諸峰，涇水、漆、沮諸源也。自渭以南，即西傾而下諸峰亙為絡，南屹為太華，東北為殽陜，東南為熊耳、方外、嵩高、伊、洛之源。又南，為桐柏、淮源，以達於淮西諸山。此中絡也。

From Kunlun Mountain heading due east: Starting from Xiqing Mountain, the Tao River flows out from its northern side and flows into the Yellow River, while the Heng River flows out from its southern side and flows into the Yangtze River; further east are Zhuyu Mountain and Niushu Mountain among Long Mountain, where the Wei River originates; going further north, it runs alongside the Yellow River's source heading north; going east, there are Qian Mountain and Qishan, as well as Jing Mountain and other peaks, which are the sources of the Jing River, the Pi River, and the Ju River. To the south of the Wei River, there are continuous mountain ranges from Xiqing Mountain onwards: the high and towering Taishan to the south, Northeast is Xiaoyao Mountain and Shandian, Southeast is Xiong'er Mountain, Fangwai Mountain, and Songgao Mountain, which are also the sources of the Yi River and the Luo River; further south is Tongbai Mountain and the source of the Huai River, extending all the way to the mountains in the western part of Huai River region. This branch is called 'Zhongluo'.

又自西傾朱圉而南分，是為嶓冡漢源，夾漢而趨者，北即終南、華、熊諸隴。南則蜀東諸峰。說者謂蜀東諸山皆嶓冡，正謂其岡岫綿亙耳。又東南言之，是為岷山江源，夾江而東者。北支即西傾以南，嶓冡以西之脈，為洹水，西漢水，如江陵諸源。其南支即南趨為蒙蔡諸山，青衣、大流、馬湖、江諸源。

From the western side of the Xiqing Mountains and Zhuwu Mountains, heading south, we reach the Boshan Mountains and the source of the Han River. Running alongside the Han River: to the north are the Zhongnan Mountains, Hua Mountains, Xiong'er Mountains and other mountains of the Long mountain range; to the south are the peaks of eastern Sichuan. Some say that all the mountains in eastern Sichuan belong to Boshan, referring to their continuous mountain ranges. Moving further to the southeast, we have the Min Mountains and the source of the Yangtze River. Running alongside the Yangtze River to the east: the northern branch is the mountain range south of Xiqing Mountains and west of Boshan Mountains, which is the source of the Huan River, the western Han River, and the rivers around Jiangling; the southern branch runs southward to become Meng Mountains and Cai Mountains, which are the sources of the Qingyi River, Daliu River, and Malu River.

又東包涪、黔，一盤而北，為三峽。其出者包絡九江之源。中盤中為衡山。其再盤而北，為廬阜。其嶺之東出者，又為袁、吉、章、貢、旺信諸江之源。至分水魚梁嶺，三盤而北趨，過新安，峙天目，盡升潤。再盤之間，其水聚洞庭。三盤之間，其水聚彭蠡。三盤以東，則南為閩浙，北為震澤。此南絡也。惟泰山則特起東方，橫亙左右，以障中原。此所以為異與。

Going eastward, it encircles Fuzhou and Qianzhou, winding around once to the north, forming the Three Gorges; the part that goes out from there encircles the water sources of Jiujiang. In the middle of the second winding, there is Hengshan Mountain; after the second winding, going north, there is Lushan Mountain; the mountain ranges extending eastward from this area are the sources of Yuanjiang, Jishui, Zhangshui, Gongshui, Wangshui, Xinyang, and other rivers. Reaching the Fenshui Ling and Yuliang Ling, the third winding goes northward, passing through Xian'an, rising up the Tianmu Mountains, and ending at Shengzhou and Runzhou. Between the second winding, water gathers to form Dongting Lake; between the third winding, water gathers to form Poyang Lake; to the east of the third winding, to the south is Fujian and Zhejiang, and to the north is Taihu Lake. This branch is called "Nanluo." Only Mount Taishan rises specially to the east, stretching across left and right to guard the Central Plains, which is its unique feature.

又曰泰山特起東方，為中國水口表鎭。禹貢道水略云：“導河至同，為逆河，入於海。導漾至東，為北江，入於海。導江至東，為中江，入於海。導沇水至東北，會於汶，又東入於海。導淮至東，會於泗、沂，東入於海。導渭至東，過漆、沮入於河。導洛至東，會於伊，又東北入於河。此中國山水大勢也。

Jin Luxiang also said: Mount Tai rises specially in the east, serving as a landmark mountain at the "water mouth" of China. The "Shangshu · Yugong" discusses the general plan for guiding water, saying: "Guide the Yellow River to Tongdi, forming the reverse river, flowing into the sea; guide the Yang water eastward, forming the Bei Jiang, flowing into the sea; guide the Yangtze River eastward, forming the Zhong Jiang, flowing into the sea; guide the Yuan water northeastward, meeting the Wen water, then flowing eastward into the sea; guide the Huai River eastward, meeting the Si and Yi rivers, then flowing eastward into the sea; guide the Wei River eastward, passing through the Chi and Ju rivers to flow into the Yellow River; guide the Luo River eastward, meeting the Yi River, then flowing northeastward into the Yellow River." This is the general trend of China's mountains and rivers.

朱子曰：河圖言：“崑崙者，地之中也。”《素問》曰：“天不足西北，地不滿東南。”《水經》云：“崑崙取嵩山五萬里。”看來不會如此遠。葢中國至於闐二萬里。于闐至崑崙無緣更有三萬里。《文昌雜録》記于闐遣使來貢獻。使者自言其地四千三百餘里即崑崙山。今中國在崑崙之東南，而天竺諸國在其正南。大抵地形如饅頭然，其尖則崑崙也。

Zhu Xi said that the He Tu describes "Kunlun is the center of the earth." The "Su Wen" section of the "Huang Di Nei Jing" states "the sky is lacking in the northwest direction, and the earth is insufficient in the southeast direction." The "Shui Jing" says "from Kunlun to Songshan is five ten-thousand li." It seems unlikely to be that far. Because China to Yutian is only two ten-thousand li, and from Yutian to Kunlun cannot be another three ten-thousand li. The "Wenchang Zalu" records that envoys from Yutian came to pay homage, and the envoys themselves said that from their place westward for more than four thousand three hundred li is Kunlun Mountain. Now China is in the southeast of Kunlun, while the countries of Tianzhu are in the due south of Kunlun. In general, the shape of the earth is like a steamed bun, and the pointed top is Kunlun.

九峰蔡氏曰：河北諸山，根本脊脈皆自代北寰武、嵐憲諸州乘高而來。其脊以西之水，則西流以入龍門。西河之上流，其脊以東之水則東流而為桑乾、幽冀，以入於海。其西一支，為壼口、泰嶽。次一支，包汾晉之原而南出，以為析城、王屋。而又西折，以為雷首。又次一支，乃為太行，又次一支，乃為恆山。此大河北境之山也。其江漢南境之山，則岷山之脈，其北一支為衡山，而盡於洞庭之西。其南一支度桂嶺，北經袁筠之地，至德安之敷淺源。二支之間，湘水間斷，衡山在湘水西南，敷淺源在湘水東北。

Cai Shen (Jiu Feng) said: The mountain ranges in northern Hebei are all derived from the main ridge of Daidi's Huanzhou, Wuzhou, Lanzhou, and Xianzhou, coming down from the highlands. The water to the west of the mountain ridge flows westward into the Longmen, which is the upper reaches of the West River; the water to the east flows eastward to become the Sanggan River, passing through Youzhou and Jizhou and flowing into the sea. Among these, the western branch is Hukou and Ta Yue; the second branch encompasses the plain of the Fen River and Jin area and extends southward to become Xicheng and Wangwu, then turns westward to become Leishou; the next branch is Taihang; and the next is Hengshan. These are the mountains to the north of the Yellow River. As for the mountains to the south of the Yangtze and Han rivers, they originate from the Minshan range: the northern branch becomes Hengshan, ending west of Dongting Lake; the southern branch crosses Guilin Ridge, goes north through Yuzhou and Yunzhou, and reaches Fushen Plain in De'an. The two branches are separated by the Xiang River: Hengshan is to the southwest of the Xiang River, and Fushen Plain is to the northeast of the Xiang River.

朱子曰：天下之山，西北最高。自闗中一支生下函谷，以至嵩少，東盡泰山。此是一支。又自嶓冡漢水之北，生下一支，至揚州而盡。江南諸山，則又自岷山分一支，以盡於兩浙、閩廣。又曰：大凡兩水夾行，中間必有山；兩山夾行，中間必有水。江出岷山，岷山夾江兩岸而行，那邊一支去為江北許多去處，這邊一支為湖湘南。又一支為建康，又一支為福建二廣。

Zhu Xi said: The mountains in the world are highest in the northwest. One branch starts from Guanzhong, goes down through Hangu, all the way to Songshan and Shaoshi Mountain, and stops at Taishan to the east. Another branch starts from Boshan and Han River to the north, and stops at Yangzhou. The mountains in Jiangnan are another branch that splits from Mount Min, stopping at the two Zhe regions and Fujian and Guangdong. He also said: Generally, if two rivers run side by side, there must be mountains in the middle; if two mountains run side by side, there must be water in the middle. The Yangtze River originates from Mount Min, which runs along both banks of the Yangtze. On one side, the branch goes to many places in the north of the river; on the other side, it becomes the area of Hunan and Xiangzhong; another branch becomes Jiankang; another branch becomes Fujian and the two Guang regions.

又曰：岷山之脈，其一支為衡山者，已盡於九江之西。其一支又南而東度桂嶺者，則包湘源，而北經袁筠之境，以盡於廬阜。其一支又南而東度庾嶺者，則包彭蠡之源，以北盡於建康。其一支則又東包浙江之原，而北其首以盡會稽，南其尾以盡於閩粵。

Zhu Xi also said: The mountain range of Min Mountain branches out, one branch has already stopped west of the Nine Rivers; another branch, going south and then east across the Gui Ling mountains, encircles the source of the Xiang River, going north through the areas of Yuanzhou and Yunzhou, and stops at Lu Mountain; another branch, going south and then east across the Da Yu Ling mountains, encircles the water source of Poyang Lake, going north and stopping at Jiankang; there is another branch that goes east to encircle the water source of the Zhejiang River, with its northern end stopping at Huiji and its southern end at Fujian and Guangdong.

《朱子語録》云：佛經云：崑崙山頂有阿耨大池，水流四面出，東南流入中國者，為黃河。其三方流者，為弱水、黑水之類。《東坡指掌圖》云：西域在匈奴之西，烏孫之南。南北有大山，中央有河，東則接漢。所以玉門、陽闗西，則限以蔥嶺。其南山東出金城，與漢南山屬焉。其河有兩源，一出蔥嶺，一出于闐。于闐在南山下，其河北流，與蔥嶺河合，東注浦昌海。其水停居，冬夏不増減。世皆以為潛行於地下，南出於積石山，為中國河雲。

Master Zhu Xi's Records state: Buddhist scriptures say that on the top of the Kunlun Mountains there is a great lake called Anavatapta. Water flows out from all four sides. The water flowing toward the southeast becomes the Yellow River, which enters China. The water flowing in the other three directions becomes the weak river and the black river, and so on. Su Shi's Map of the Hand says: The Western Regions are located west of the Xiongnu and south of the Wusun. There are great mountains both north and south, and in the middle there is a river, which connects to the Han territory in the east. Therefore, west of the Yuzhong Pass and Yangguan Pass, the boundary is the葱岭. To the south of it, the mountains stretch eastward to Jincheng, connecting with the southern mountains of the Han territory. That river has two sources, one from the葱岭 and one from Yutian. Yutian is at the foot of the southern mountains. The river there flows north and meets the river from the葱岭, then flows east into the Puchang Sea. The water of the Puchang Sea remains still, neither increasing nor decreasing in winter or summer. Everyone believes that it flows underground and emerges southward from the Jishe Mountains to become the Yellow River of China.

臨川吳氏曰：水發自崑崙者，其源為最遠。惟中國之河為然。漢之發源於嶓冡，江之發源於岷山以西，視他水亦可謂遠，而非極于山脈初起之處，則不得與河源並也。故天下有源之水，河為第一。古人祭川，先河後海，重其源也。朱子曰：女眞起處有鴨緑江。傳云：“天下有三處大水，曰黃河，曰長江，曰鴨緑江是也。

Wu Cheng of Linchuan said: Water that originates from Kunlun Mountain has the farthest source, and only the Yellow River in China is like this. The Han River originates from Boshanzhou Mountain, and the Yangtze River originates from west of Min Mountain. Compared with other rivers, they are also quite far, but they do not trace back to the very beginning where the mountains first arose, so they cannot be placed on par with the Yellow River's source. Therefore, among all rivers that have a source, the Yellow River comes first. Ancient people worshipped rivers and seas, first worshipping the river and then the sea, because they valued the source. Zhu Xi said: The Jilu River originates from where the Jurchens rose to power. It is said that "there are three great rivers in the world, namely the Yellow River, the Yangtze River, and the Jilu River."

蔡牧堂曰：凡山皆祖崑崙，分支分脈，愈繁愈細，此一本而萬殊也。凡水皆宗大海，異派同流，愈含愈廣，此萬殊而一本也。臨川吳氏曰：天下之山脈起於崑崙。山脈之所起，即水源之所發也。

Cai Yuan Ding (Mutang) said: All mountains originate from Kunlun, branching out layer by layer, becoming more numerous and finer as they divide, which is called "one root and myriad branches"; all rivers flow into the sea, with different tributaries converging at one place, becoming more abundant and widespread as they merge, which is called "myriad branches and one root". Linchuan Wu Cheng said: The mountains of the world originate from Kunlun; the beginning of a mountain range is also the source of a river.

《水經》云：江水出岷山，在蜀氐道縣，大江所出，東南過其縣北。岷山，即瀆山也，水曰瀆水。又謂之文阜山，在徼外，江水所導也。《益州記》曰：大江泉源，即今所聞始發羊膊嶺下。緑崖散漫，小大百數，殆未濫觴矣。東南下百餘里，至白馬嶺而歷天彭闕，亦謂之天谷。秦昭王以李冰為蜀守。冰見氐道縣有天彭山，兩山相對，其形如闕，謂之天彭闕，亦曰天彭門。江水自此以上，至微弱，所謂發源濫觴者。

The Water Classic says: The river Jiang originates from Min Mountain, in the territory of Shu, in the county of Di Dao, flowing southeast past the northern side of the county. Min Mountain is also called Du Mountain, and the water there is called Du Water; it is also called Wen Fu Mountain, located beyond the frontier, and it is from here that the river Jiang begins to flow. The Record of Yizhou says: The source of the great river, according to what is heard today, first emerges from beneath the Yangbo Ridge, flowing out in a scattered manner along Qingya, with hundreds of streams of varying sizes, almost not enough to float a cup. Flowing southeast for over a hundred li, it reaches Bai Ma Ridge and passes through Tianpeng Qu. This place is also called Tian Valley. King Zhao of Qin appointed Li Bing as the governor of Shu Prefecture. Li Bing saw that in Di Dao County there was Tianpeng Mountain, with two mountains facing each other like a gate, and he called it Tianpeng Qu, also known as Tianpeng Gate. From here, the river flows upstream, with extremely weak current, which is referred to as the "originating stream" mentioned in the saying.

淮水淮水出南陽平氐縣胎簪山東北，過桐栢山。《山海經》曰：淮出餘山，在朝陽東久鄉西。《尙書》“導淮自桐柏。”《地理志》曰：“南陽平氐縣，王莽之平善也。”《風俗通》曰：“南陽平氐縣，桐栢大復山在東南，淮水所出也。”淮，均也。《春秋說題辭》曰：“淮者，均其勢也。”《釋名》曰：“淮，韋也，韋統揚州北界，東至於海也”。

Now let us talk about the Huai River. The Huai River originates from Taisan Mountain in Pingshi County, Nanyang, and flows northeast past the Tongbai Mountains. The Shanhai Jing says: The Huai River originates from Yushan, east of Chaoyang and west of Jiuxiang. The Shangshu · Yugong says: "Guide the Huai River from Tongbai." The Han Shu · Dili Zhi says: "Pingshi County in Nanyang is the same as Pingshan County during Wang Mang's time." The Fengsu Tong says: "Pingshi County in Nanyang has the Da Fu Mountain of Tongbai to its southeast, which is the source of the Huai River." "Huai" means evenness. The Chunjiu Shetici says: "Huai means making the water flow evenly." The Ximing says: "Huai means surrounding, as it surrounds and bounds the northern boundary of Yangzhou, flowing eastward all the way to the sea."

河水《春秋說題辭》曰：“河之為言，荷也。”《釋名》曰：“河，下也。隨地下處而通流也。”《考異郵》曰：“河者，水之氣，四瀆之精也。”《孝經援神契》曰：“河者，水之伯，上應天漢。”《新論》曰：“四瀆之源，河最高而長。從高注下，水流激浚，故其流忽。”徐幹《齊都賦》曰：“川瀆則洪河洋洋，發源崑崙；九流分遊，北朝滄淵。驚波沛厲，望海揚奔。”

Now talking about the Yellow River. The "Spring and Autumn Sayings on the Title" says: "The character 'He' (river) comes from 'He' (lotus), taking the meaning of carrying and bearing." The "Explanation of Names" says: "He means downward, flowing along the low ground." The "Verification of Differences" says: "He is the qi of water, the essence of the four great rivers: Jiang, He, Huai, and Ji." The "Supplement to the Classic of Filial Piety" says: "He is the master of water, corresponding to the Milky Way in the sky." The "New Discourses" says: "Among the four great rivers, the source of the Yellow River is highest and longest; it flows down from a high place, with swift and deep currents, so it flows quickly." Xu Gan's "Eulogy of Qi" says: "When talking about rivers and streams, it is the mighty Yellow River, originating from Kunlun; nine tributaries branch out and flow northward to meet the sea. Its waves are fierce and turbulent, rushing toward the sea with great speed."

《物理論》曰：“河色黃者，眾川之流，蓋濁之也。百里一小曲，千里一曲一直矣。”漢大司馬張仲議曰：“河水濁，清澄一石水，六斗泥。而民競引河溉田。今河不通利，至三月桃花水至，則河決，以其噎不洩也。禁民勿復引河。”是黃河兼濁河之名矣。《述徵記》曰：“盟津、河津恆濁，方河為狹，此淮濟為闊。寒則氷厚數丈。氷始合，車馬不敢過，須要狐行。雲狐善聽，氷下無聲，乃過。人見狐行，方渡。”

The "Treatise on Things" says: "The Yellow River appears yellow because many streams flow into it, making it turbid. It bends slightly every hundred li, and turns straight every thousand li." The Grand Commandant of the Han Dynasty, Zhang Zhong, suggested: "The river water is turbid, and one stone of river water will settle six dou of mud. However, people are competing to divert Yellow River water for irrigation. Now the river channel is not smooth, and when the peach blossom flood comes in March, the river breaks out. This is because the water is blocked and cannot flow out. Therefore, we should prohibit people from diverting Yellow River water any longer." This shows that the Yellow River is also called the "Turbid River." The "Record of Traveling" says: "The water at Mengjin and Hejin is always turbid. The river is narrow in these areas, but compared to the Huai River and the Ji River, it is wider. In cold weather, the ice is several zhang thick. When the ice first forms, carriages and horses dare not cross. They must wait until foxes have crossed first. It is said that foxes are good at listening. They will cross only when they hear no sound under the ice. When people see the foxes have crossed safely, they dare to cross."

又《河水說》、《山海經》曰：“河水出渤海。”又海水西北入。禹所導積石山，山在隴西郡河間縣西南羌中。余考群書，咸言河出崑崙源，潛發淪於蒲昌，出於海水。故《洛書》曰：“河自崑崙出於重野。”謂此矣。經積石而為中國河，故成公子安《大河賦》曰：“覽百川之弘北，莫尙美於黃河。潛崑崙之峻極，出積石之嵯峨。”釋氏《西域傳》曰：“河自蒲昌潛行地下，南出積石。”而經文在此似乎不同。積石宜在蒲昌海下矣。

There are also the "River Water Account" and the "Classic of Mountains and Seas" which say, "The river originates from the Bohai Sea." It also says that the sea flows in from the northwest. The mountain that was guided by Da Yu, the Great Yu, is located in the southwest of the River Interval County in Longxi Prefecture, on the territory of the Qiang people. When I examined various texts, they all say that the Yellow River originates from Kunlun Mountain, flows underground and is submerged in the Puchang Sea, then emerges from the sea. Therefore, the "Luo Writing" says, "The river flows out from Kunlun through the vast wilderness." This refers to this very thing. It becomes the Yellow River of China after passing through the Jishi Mountain, so Cheng Gong sui (Zi'an) in his "Ode to the Great River" says, "Surveying all rivers, none are as magnificent as the Yellow River flowing northward. It flows secretly in the highest reaches of Kunlun, and bursts forth between the rugged peaks of Jishi Mountain." The Buddhist "Record of the Western Regions" says, "The river flows underground from the Puchang Sea, and flows southward out of the Jishi Mountain." However, the account here seems to differ from this. According to reason, Jishi Mountain should be downstream of the Puchang Sea.

漢水漾水，即漢水發源也。漾水出隴西氐道縣嶓冡山東，至武都沮縣為漢水。又東南，至廣魏白水縣西。又東南，至葭萌縣東北，與漾水合，沔水即漢水。沔出武都沮縣東狼谷中，沔水一名沮水。闞駰曰：“以其初出沮洳然，故曰沮水。此縣之受名焉。導源南流，泉街水注之。出河池縣東南，流入沮縣，會於沔。沔水又東南，徑沮水成而東南流，注漢。而沮口所謂沔漢者也。

Now talking about the Han River. The Yang River is the source of the Han River. The Yang River flows out from the east side of the Bō Tǒng Mountain in Longxi Dídào County, and when it reaches the Zǔ County in Wudu Commandery, it is called the Han River. Then it flows further southeast to the west of the Bái Shuǐ County in Guangwèi Commandery, and then further southeast to the northeast of Jiāmeng County, where it meets the Yang River. The Mian River is also the Han River. It originates from the east of the Lang Valley in the Zǔ County of Wudu Commandery, and the Mian River is also known as the Zǔ River. Kan Yīn said: "Because when it first flows out, the ground is marshy and damp, it is called the Zǔ River, and the name of Zǔ County comes from this. It flows southward from its source, with the Quán Jiē River flowing into it. The Quán Jiē River originates from the southeast of the Héchí County, flows into Zǔ County, and meets the Mian River. The Mian River then flows further southeast, passing through the confluence of the Zǔ River and heading southeast to flow into the Han River, and the mouth of the Zǔ River is what is called the Mianhan."

《尙書》曰：“嶓冡導漾東流為漢。”《山海經》所謂漢出鮒賂山也。東北流，得獻水口。庚仲雍云：是水南至闗城，合西漢水。漢水又東，北合沮口，同為漢水之源也。故如湻曰：“此方為漢水，為沔水。”故孔安國曰“漾水東流為沔”，葢與沔合也。至漢中為漢水，是互相通稱矣。濟水濟出王屋山，今孟州。始禹導水流而為濟，截河南渡，東流與汶水會。又北，東入於海。兗州在濟河之間，濟發源為名。今濟州乃發源也。濟水自王莽時入河，同流入海，濟河之地無濟水矣。

The Book of Documents says: "The Baozhong Mountain leads out the Yang Water, which flows eastward to become the Han River." This is what the Classic of Mountains and Seas says about the Han River originating from the Fulu Mountain. It flows northeast to the Xian Water mouth. Geng Zhongyong said: this water flows south to the Guan City, where it joins the western Han River; the Han River then flows east, meeting the Ju mouth on its northern side, thus forming the source of the Han River. Therefore, Suo Cheng said: "Only here is the Han River, only here is the Mian River." Therefore, Kong AnGuo said "the Yang Water flows eastward to become the Mian River," because it joins the Mian River; when it reaches the Hanzhong section, it is called the Han River, showing that the two names are interchangeable. As for the Ji River, it originates from the Wangwu Mountain, which is today's Mengzhou. Originally, Da Yu guided the water flow to become the Ji River, crossing the Yellow River to the south, then flowing east to join the Wen River, and then flowing north and east to the sea. Yanzhou is named after the Ji River, as it lies between the Ji River and the Yellow River; today's Jizhou is its source. Since the time of Wang Mang, the Ji River merged into the Yellow River and flowed into the sea together, and since then, there has been no Ji River in the Ji River area.

按《周禮職方氏》曰：東南曰揚州，其山鎭曰會稽，其澤藪曰具區五湖也，在吳南，其川三江，其浸五湖。正南曰荊州，其山鎮曰衡山，其澤藪曰云夢，其川江漢，其浸穎湛湛未聞。河南曰豫州，其山鎮曰華山，其澤藪曰莆田在中牟，其川熒雒，其浸波音播溠。

According to the "Rites of Zhou · Officials in Charge of the Territories," the southeastern region is called Yangzhou, its central mountain is the Mount Kuaiji, its marsh is Juqu (which is the five lakes, located to the south of the Wu region), its rivers are the Three Rivers, and its moistening waters are the five lakes. The southern region is called Jingzhou, its central mountain is the Mount Heng, its marsh is Yunmeng, its rivers are the Yangtze River and the Han River, and its moistening waters are the Ying River and the Zhan River (the location of the Zhan River is unknown). To the south of the Yellow River is Yu State, its central mountain is the Mount Hua, its marsh is Putu (located in Zhongmu), its rivers are the Xing River and the Luo River, and its moistening waters are the Bo River (where "bo" is read as "bo") and the Zha River.

正東曰青州，其山鎮曰沂山蓋在沂水所出，其澤藪曰望諸在睢陽，其川淮泗，其浸沂沐沐出東浣。河東曰兗州，其山鎮曰岱山，其澤藪曰大野在鉅野，其川河泲，其浸盧維盧維昔為雷雍，《禹貢》雷夏、雍沮是也。雷夏在城陽。正西曰雍州，其山鎮曰嶽山吳嶽也，在沂，其澤藪曰弦在汧蒲，其川涇在涇陽、汭在豳地，其浸渭、洛洛出懐德。

The region to the due east is called Qingzhou, its central mountain is Yishan (probably near the source of Yishui River), its marsh is Wangzhu (in Suyang), its rivers are Huai River and Si River, and its moistening waters are Yishui and Shui River (Shui River originates from Dongduan). To the east of the Yellow River is Yanzhou, its central mountain is Daishan (Mount Tai), its marsh is Daye (in Juyi), its rivers are Yellow River and Jishui, and its moistening waters are Lu River and Wei River (Lu and Wei were formerly called Leiyong, which are the Leixia and Yongju mentioned in the Classic of Yao's Contributions; Leixia is in Chengyang). The region to the due west is Yongzhou, its central mountain is Yuanshan (i.e., Wuyue, in Qian area), its marsh is Xianpu (in Qian area), its rivers are Jing River (in Jingyang) and Rui River (in Binyi area), and its moistening waters are Weishui and Luoshui (Luoshui originates from Huaidi).

東北曰幽州，其山鎭曰醫無閭在遼東，其澤藪曰貕養在長廣，其川河、泲，其浸菑出萊蕪、時出般陽。河內曰冀州，其山鎭曰霍山在彘，其澤藪曰陽紆所在未聞。其川漳拙長，其浸汾出汾陽、潞出歸德。正北曰幷州，其山鎮曰常山在上曲陽，其澤藪曰昭餘祁在鄔，其川呼池出滷城、嘔夷出平舒，其浸淶出廣昌、易出故安。注曰：此九州島川界。揚、荊、豫、兗、雍、冀，與禹貢略同。青州則徐州之地，幽並則冀州之地，獨無樑雲。

The Northeast region is called Youzhou, its sacred mountain is Ywu Lu Mountain (located in Liao Dong), its marsh is Xian Yang (located in Chang Guang), its rivers are the Yellow River and Jishui, and its moistening waters are Zi Water (originating from Lai Wu) and Shi Water (originating from Ban Yang). Within the Yellow River is Jizhou, its sacred mountain is Huo Mountain (located in Zhi), its marsh is Yang Yu (location unknown), its rivers are Zhang Water, and its moistening waters are Fen Water (originating from Fen Yang) and Lu Water (originating from Gui De). The northern region is called Bingzhou, its sacred mountain is Changshan (located in Shang Qu Yang), its marsh is Zhao Yu Qi (located in Wu), its rivers are Hu Tu Water (originating from Hu Cheng) and Ou Yi Water (originating from Ping Shu), and its moistening waters are Lai Water (originating from Guang Chang) and Yi Water (originating from Gu An). The commentary says: This is the division of rivers and streams among the Nine Provinces. Among them, Yang, Jing, Yu, Yan, Yong, and Jizhou are largely consistent with the Shang Gong. Qingshou is the territory of Xuzhou in the Shang Gong, Youzhou and Bingzhou are the territories of Jizhou in the Shang Gong, except that Liu Zhou is missing.