Sand Method General Discussion

夫砂者，穴之前後左右山也。吳公云：“龍穴既眞，前後左右之山自然相應；若龍穴不眞，雖有妙砂，亦為無益。”故穴、砂如美女，貴賤從夫。廖公云：“龍賤若還砂遇貴，反變為凶具；砂賤若還遇貴龍，砂亦不為凶。”卜氏有“文筆變畫筆，牙刀化殺刀”之論，意先龍穴而後砂也。

So-called "sand" refers to the mountains surrounding a site in front, behind, left, and right. Wu Jingluan said: if the dragon and the site are genuine, the mountains around them will naturally correspond; if the dragon and site are not genuine, even if the sand is extremely excellent, it will be of no use. Therefore, the relationship between the site and the sand is like that between a beautiful woman and her husband; the woman's status depends on the husband's. Liao Jinjing said: if the dragon is lowly, even if the sand has a noble form, it will instead become a凶 instrument; if the sand is lowly, as long as it meets a noble dragon, the sand will not be凶. Bu Yingtian said: "A writing brush can become a painting brush, and a tooth knife can become a killing knife," meaning that one should first examine the dragon and site, and then look at the sand.

然曾公云：“先看劫砂何方起，劫砂照處全無地。”《玉函》云：“四山反亂走東西，縱有好穴亦棄置。”是又先於砂矣。蓋砂固隨乎龍穴，而關禍福亦緊。故何野云云：“但把前砂覆舊墳，禍福應如神。”范氏云：“先觀龍穴知眞假，細審龍砂斷吉凶。”金精云：“龍如上格砂如下，雖貴無聲價。後龍如弱好前砂，只蔭外甥家。”砂之所繫如此，豈可忽諸！

However, Zeng Wenchan said: First look at the direction from which the劫砂 arises. Where the劫砂 shines, there is entirely no good land. The "Juhang Jing" says: If the mountains on all four sides turn their backs and scatter in disorder, running east and west, even if there is a good grave site, it can only be abandoned. This again places emphasis on the surrounding terrain. Originally, although the terrain follows the dragon and grave site, it is also very important for determining fortune and misfortune. Therefore, He Yeyun said: By examining the terrain in front of the grave site and comparing it with old tombs, one can determine fortune and misfortune as accurately as a god. Fan Yuefeng said: First examine the dragon and grave site to determine its authenticity, then carefully analyze the terrain to judge auspiciousness or inauspiciousness. Liao Jinjing said: The dragon is of the highest structure while the terrain is of the lower, even if it is noble, it has no value. If the coming dragon is weak while the terrain in front is good, it can only benefit the family of the maternal uncle. The importance of the terrain is to this extent; how can it be ignored?

但砂法極繁，難於悉舉，而其大要不外乎方圓尖正者為吉，破碎斜側者為凶，開面有情、秀麗光彩者為吉，巉巖走竄、醜惡無情者為凶。然亦只近穴者為凖，遠則勿泥。若以形像論之，則如御屏、錦帳、御傘、金爐、貴人、天馬、文筆、誥軸、金箱、玉印、殿閣、樓臺、展旗、頓鼓、玉帶、金魚、曬袍、卓笏之類，砂之吉者也。如投算、擲鎗、煙包、破衣、抱肩、獻花、探頭、側面、提籮、覆杓、斷頭、流尸之類，砂之凶者也。廖氏以富、貴、賤三科定之，謂肥圓方正者為富，清奇秀麗者為貴，欹斜破碎者為賤，亦最有理。誠於此而察之，砂法之妙，思過半矣。

The method of examining terrain features is extremely intricate and difficult to list one by one. However, its main principles are that square, round, sharp, and upright features are auspicious, while broken, crooked, or slanting ones are inauspicious. If the terrain faces the site and is harmonious, elegant, and bright, it is auspicious; if it is rugged, dangerous, chaotic, or ugly and emotionless, it is inauspicious. However, only the terrain features close to the site need to be considered, and those far away do not need to be strictly adhered to. If we consider the forms, those resembling imperial screens, silk canopies, imperial umbrellas, golden altars, noblemen, heavenly horses, writing brushes, imperial edicts, golden chests, jade seals, palaces, towers, banners, drums, jade sashes, golden fish, sun-dried robes, and ceremonial staffs are auspicious features. Those resembling throwing dice, shooting spears, smoke packets, ragged clothes, hugging shoulders, offering flowers, sticking out, side views, carrying baskets, overturned ladles, broken heads, and flowing corpses are inauspicious features. Liao Jinjing divides them into three categories: wealth, nobility, and poverty. He says that full, round, and upright features indicate wealth, elegant and peculiar features indicate nobility, and crooked and broken features indicate poverty. This is very reasonable. If one truly follows this method, one will understand most of the subtleties of terrain features.

《葬書》曰：“葬以左為青龍，右為白虎。”《心經》云：“地理家以左為青龍，右為白虎。”夫所謂青龍、白虎者，穴左右二臂之異名也。《曲禮注》云：“朱雀、玄武、青龍、白虎，四方宿名也。”然則地理以前山為朱雀，後山為玄武，左山為青龍，右山為白虎，亦假借四方之宿以別四方之山，非謂山之形皆欲如其物也。俗乃謂左山欲象龍，右山欲象虎，謬矣！

Guo Pu's "The Book of Burial" says: When burying the dead, the left side is called the Azure Dragon and the right side is called the White Tiger. The "Heart Sutra" says: Geographers take the left side as the Azure Dragon and the right side as the White Tiger. The so-called Azure Dragon and White Tiger are merely another way of referring to the two arms on either side of the burial site. The annotations to the "Rules of Propriety" say: The Vermilion Bird, Black Tortoise, Azure Dragon, and White Tiger are the names of the four star mansions. This shows that in geomancy, the front mountain is called the Vermilion Bird, the back mountain is called the Black Tortoise, the left mountain is called the Azure Dragon, and the right mountain is called the White Tiger. This is merely using the names of the four star mansions to distinguish the four directions of the mountains, not meaning that the mountains must look like those animals. It is absurd to say that the left mountain should resemble a dragon and the right mountain should resemble a tiger.

夫龍虎以衛穴得名，固不可無，然亦不可深泥。蓋地亦有無龍虎而吉者，亦有龍虎俱全而凶者。要之，龍眞穴的，初不拘此。苟龍不眞，穴不的，縱有極美之龍虎，終屬虛花。然又有說焉。《經》曰：“噫氣為能散生氣，龍虎所以衛區穴。”蓋以葬者乘生氣也，而氣乘風則散，必有龍虎二山以衛之，則穴場周密，生氣融聚。

The dragon and tiger ridges are named so because they guard the tomb site. Although they are essential, they should not be overly emphasized. There are cases where a site lacks dragon and tiger ridges yet remains auspicious, and other cases where both are present but the result is inauspicious. In general, if the dragon is genuine and the site is proper, it is not restricted by this rule; if the dragon is not genuine and the site is not proper, even if there are extremely beautiful dragon and tiger ridges, they will ultimately be empty and meaningless. However, there is another aspect to consider. The "Burial Classic" states: "The wind exhales qi and can scatter life qi. The dragon and tiger ridges are precisely used to guard the tomb site. Burial should be done by capturing life qi, but life qi disperses when it meets wind, so it is necessary to have the dragon and tiger ridges to protect the tomb site, making it secure and allowing life qi to gather and merge."

但其山有自本身左右發出兩臂為龍虎者；有本身獨出，而兩傍之山生來抱我為龍虎者；又有一畔就本身發出，一畔是外山生來湊成龍虎者。以本身發出者為上，而他山假合者次之。皆須裹抱穴場，勿令孤露受風為美。其形則初無定規，但要護穴有情。《囊金》云：“最宜回抱，與穴有情。”《葬書》云“青龍欲其蜿蜒，白虎欲其馴俯”是也。

As for the origins of these two mountains, there are cases where the two arms extending from the main mountain peak serve as the dragon and tiger; there are cases where the mountain itself sends out a ridge, and two adjacent mountains naturally enclose the site to act as dragon and tiger; and there are cases where one side is formed by the mountain itself and the other is provided by an external mountain to form the dragon and tiger. The ones formed by the mountain itself are the best, while those formed by borrowing from external mountains are secondary. Regardless of which type, they must be able to enclose and protect the site, preventing the site from being isolated and exposed to wind. Their shapes do not have fixed rules; as long as they show affection in protecting the site, they are good. The text "Nang Jin" says: "It is most suitable for the mountains to turn back and enclose the site, showing affection towards the site." The "Zang Shu" says, "The Azure Dragon should be winding and graceful, and the White Tiger should be obedient and low." This is exactly referring to this.

又須左右揖讓，高低相稱方吉。切忌兩相鬥競，及尖射、破碎、反逆、走竄、斜飛、直長、高壓、低陷、瘦弱、露筋、斷腰、折臂、昂頭、擺面、粗惡、短縮、迫狹、強硬、插落、順水、飛走、如刀、如鎗、如退田筆，或生巉巖之石而成凶惡之狀，或東西竄射，或虎銜尸而嫉主，或龍虎齊到而雄昂相鬥，或左右凹空而風射穴場，皆為不吉，不可不察。

It is also necessary for the left and right sides to be mutually respectful and harmonious, and for their heights to be balanced, in order to be auspicious. The most undesirable are situations where both sides compete and struggle, or where there are sharp points facing each other, broken forms, reversed and backward directions, wandering and chaotic shapes, slanting and flying forms, straight and rigid extensions, high and oppressive structures, low and sunken areas, thin and weak forms, exposed bones and sinews, broken waistlines, broken arms, proud and uncooperative heads, ungraceful and emotionless postures, coarse and ugly shapes, short and insufficient forms, oppressive and narrow spaces, stiff and rigid forms, falling down suddenly, flowing with the water, running away, or shapes resembling a knife, a spear, or the "retreating pen" shape; or when rugged and strange rocks appear, forming ominous shapes; or when forms shoot out from east and west, shooting towards each other; or when the White Tiger sand carries a corpse or a jealous main mountain; or when the dragon and tiger mountains both arrive at the tomb site and stand proudly facing each other in confrontation; or when the left and right sides are concave and missing, allowing strong winds to shoot directly into the tomb site—these are all inauspicious and must be carefully examined.

又看水從左來，虎山宜長；水從右來，龍山宜長。又要下手一臂逆關兜貯上手，方為有力。廖氏云：“龍虎古稱衛區穴，禍福最親切。”卜氏云“龍虎尤要詳明”，豈可忽乎？故須有眞龍正穴，而左右龍虎二山或有不足，亦未可為全吉。又須檢點，恐結作未眞，或點穴不當。如其結作眞，點穴當，而龍虎不足者，乃天地無全功，造化有虧缺不齊處，也須扦葬，但公位不均，付之福緣，君子勿泥也。本身龍虎圖、外山龍虎圖、湊合龍虎圖。

You also need to consider from which side the water comes: if the water comes from the left, the White Tiger sand should be longer; if the water comes from the right, the Azure Dragon sand should be longer. Also, the arm on the opposite side of the direction of the hand should block and contain the water coming from the upper side, only then can it be considered strong. Liao Jinjing said: the Dragon and Tiger mountains have always been called the guards of the site, and their relationship with fortune and misfortune is most intimate. Bu Ying Tian said that the Dragon and Tiger mountains should be examined especially carefully - how can they be ignored? Therefore, even if there is a true dragon and a correct site, if the left and right Dragon and Tiger mountains are slightly lacking, it is still not a completely auspicious situation. It is still necessary to examine carefully, fearing that the site may not be truly formed or the site point may be inappropriate. If the site is indeed true and the site point is appropriate, but the Dragon and Tiger mountains are lacking, this is because the heavens do not have perfect functions and the workings of nature have inherent deficiencies. It is still appropriate to proceed with the burial, but the blessings received by each branch will be uneven, which is left to each person's fortune. A gentleman should not be overly concerned. There were originally three diagrams below, but the images have been lost, leaving only the titles: the diagram of the original Dragon and Tiger, the diagram of the outer mountains' Dragon and Tiger, and the diagram of the combined Dragon and Tiger.

青龍管長房，四七十房同占；白虎管幼房，三六九房同占。此泛語耳。若斷禍福，須分管各房，年代吉凶亦然。舉二圖式，可以類推。中房論明堂案對，亦有遠近，分管二五八房之異。大抵君子擇地，求安吾親，公位置之勿問可也。分管者，如長房以第一重青龍論之，四房以第二重青龍論之。若第一重好而第二重不好，則第一房吉，第四房不吉。他仿此推。其說亦多不驗，君子勿泥。

It is commonly said that the Qinglong sand governs the first house, and the fourth, seventh, and tenth houses also share its influence; the Baihu sand governs the younger house, and the third, sixth, and ninth houses also share its influence. This is only a general statement. If one wants to truly determine fortune and misfortune, each house must be considered separately, and the auspicious or inauspicious nature of each year must also be handled in the same way. The original text presents two diagrams, which can be used as a reference for similar cases. The middle houses are determined by the alignment of the Mingtang and the case mountain. The Mingtang and case mountain facing each other also have differences in distance, which affect the influence on the second, fifth, and eighth houses. In general, a gentleman chooses a place to seek the peace and safety of his parents, and the concept of "public position" may be set aside. As for the division of influence, for example, the first house uses the first layer of Qinglong for consideration, while the fourth house uses the second layer of Qinglong. If the first layer is good but the second layer is not, then the first house is auspicious and the fourth house is inauspicious, and so on. However, this kind of statement is often not reliable, and a gentleman should not be overly rigid about it.

龍虎降伏、龍虎比和、龍虎遜讓。以上三格皆主一門和義，富貴平康，兄友弟恭，妻賢子孝。龍虎排衙、龍虎帶印、龍虎帶牙刀、龍虎帶笏印、龍虎帶劍。以上五格皆主貴，有威權，能文能武。龍虎交會、龍虎開。

There are ten forms of the Dragon and Tiger auspicious patterns, originally accompanied by illustrations in the book, but the images are now lost, leaving only the titles and interpretations. The first three forms are: Dragon and Tiger Subduing, Dragon and Tiger Like and Harmonious, and Dragon and Tiger Yielding. These three patterns indicate harmony within a family, with righteousness, wealth and health, brothers being friendly, and sons and daughters respectful to their parents. The next five forms are: Dragon and Tiger in Command, Dragon and Tiger with Seal, Dragon and Tiger with Dagger, Dragon and Tiger with Handboard Seal, and Dragon and Tiger with Sword. These five patterns indicate high status, authority, and the ability to both write and fight. The last two forms are: Dragon and Tiger Meeting and Dragon and Tiger Opening the Arm — the character below 'open' is missing in the original, and according to the notes below, it should be 'arm'.

上龍虎吉格，不能盡述，姑舉十者以為式。彼龍虎之降伏者，低降俯伏，彎抱有情也。比和者，左右均勻，不強不弱也。遜讓者，或前或後，而不相鬥競也。吳公云：“龍降虎伏，義門和睦，子孝妻賢，身膺五福。”范越鳳云：“龍虎兩純和，才子定登科。”卜氏云：“虎讓龍，龍遜虎，只要比和。”楊公云：“饒龍讓虎君臣足，下了令人增福祿。堂上資財似湧泉，積穀堆金無數目。”故此三格皆主一門和義，富貴平康，兄愛弟恭，妻賢子孝也。

The various auspicious patterns of dragon and tiger are numerous and cannot all be listed, so let us mention ten as examples.the so-called "dragon and tiger subduing each other" means that two ridges are low and slope down, bowing and kneeling, embracing and showing affection.the so-called "harmonious balance" means that the left and right sides are even, neither too strong nor too weak.the so-called "yielding and giving way" means that one side is slightly ahead and the other slightly behind, neither competing nor fighting. Wu Jingluan said: when the blue dragon descends and the white tiger kneels, the family gate is harmonious, the son is filial, the wife is virtuous, and the person receives five blessings. Fan Yuefeng said: when the dragon and tiger sides are pure and harmonious, talented scholars will certainly pass the imperial examination. Bu Yingtian said: when the white tiger yields to the blue dragon and the blue dragon yields to the white tiger, as long as they are harmonious with each other, it is good. Yang Yunsong said: when yielding and giving way are appropriate, the distinction between sovereign and minister is complete, and when buried, it brings added blessings and longevity. The wealth in the hall flows like spring water, and the stored grain and accumulated gold are countless. Therefore, these three patterns all indicate that the family is harmonious and virtuous, wealthy and healthy, brothers love each other, brothers are respectful, the wife is virtuous, and the son is filial.

第四格龍虎排牙者，兩畔重疊，如官貴升堂，而役卒執杖排衙也。范氏云：“龍虎兩排衙，富貴播京華。”亦須交互而不使元辰水直去為吉。第五格龍虎帶印者，左右皆有墩埠也。吳國師云：“左右雙垂金彈子，七歲神童通經史。不但文章四海傳，更有威權振人主。”第六格龍虎帶牙刀者，兩畔拖尖利也。范氏云：“龍畔牙刀出，身著緋袍笏；虎帶牙刀形，為將統千兵。”

The fourth pattern is called "Dragon and Tiger Arranged in Order," which refers to the ridges on both sides being dense and layered, resembling the guards holding staffs standing in formation when an official holds court. Fan Yuefeng said: When the Dragon and Tiger ridges are arranged in order, wealth and honor will spread throughout the capital. However, it is also necessary for the two sides to interweave and embrace each other, preventing the "Yuan Chen water" from flowing directly away, which is considered auspicious. The fifth pattern is called "Dragon and Tiger with Seal," which refers to round mounds of earth on both sides. Wu Jingluan, the national master, said: When there are two round mounds on both sides, they resemble golden bullets hanging down. A seven-year-old prodigy will be well-versed in classics and history; not only will his writings spread throughout the four seas, but his authority will shake the emperor. The sixth pattern is called "Dragon and Tiger with Dagger," which refers to sharp ridges extending from both sides. Fan Yuefeng said: On the Dragon side, the dagger shape indicates a person wearing a red robe and holding an official staff; on the Tiger side, the dagger shape indicates a general commanding thousands of troops.

第七格龍虎帶印笏者，一畔圓墩，一畔直埠也。董氏云：“印笏如生龍虎身，才子英雄壓萬人。”第八格龍虎仗劍者，直而尖也。吳國師云：“龍虎仗劍劍頭尖，自由斬砍掌兵權。”徐國公祖地合此格，詳見砂法卷圖。自排衙至此五格，皆主貴有威權，能文能武也。此五格有似帶曜，但曜則聯屬不斷，此則斷而復續為異耳。

The seventh pattern is called "Dragon and Tiger with Seal and Handboard," where one side forms a rounded mound resembling a seal and the other a straight hill resembling a handboard. Dong Dezhang said: When seals and handboards grow on the bodies of the dragon and tiger, talented scholars and heroic men will surpass thousands. The eighth pattern is called "Dragon and Tiger with Sword," where the hills are straight and sharp. Wu Jingluan, the national master, said: When the dragon and tiger hold swords, the sword points are sharp and can be used freely to cut and conquer, allowing control over military power. Xu Guogong's ancestral site matches this pattern; see the diagram in the section on sand forms. From the line of officials to this point, there are five patterns, all indicating high status and authority, capable both in literature and martial skills. These five patterns seem somewhat like "Yao Star," but the difference is that Yao Star is continuous, while these patterns are broken and then reconnected.

第九格龍虎交會者，左右繞抱過宮也。吳公云：“龍虎相交抱過宮，貲財易發永豐隆。”故此格主易發財祿，而富貴悠久也。第十格龍虎開者，兩畔開展落肩，然後抱掬彎曲也。即肱也。《禮》曰：“並坐不橫肱，恐防左右。”相地亦似相人，今開，亦如人之橫肱，祇見其軒昂驕傲耳，故此格主貴而立威，傲物輕人，有昂昂之態也。

The ninth pattern is called "Dragon and Tiger Meeting," which refers to the two ridges on either side encircling and crossing over the palace. Wu Jingluan said: When the Dragon and Tiger meet and encircle the palace, wealth is easily obtained and remains abundant for a long time. Therefore, this pattern signifies an easy attainment of wealth and official rank, with enduring prosperity. The tenth pattern is called "Dragon and Tiger Opening the Shoulder"—the character "open" in the original text is missing one character, and the note explains that the missing character is "shoulder." Its shape is that both sides first spread out and descend like shoulders, then curve and encircle. The "Rites" says: When sitting with others, do not cross your arms, for it may hinder those on either side. The art of geomancy is similar to the art of judging people. Now, with arms open, it is like a person raising his elbow, showing only an air of arrogance and pride. Therefore, this pattern signifies a display of power and authority, but with a tendency to be arrogant and disrespectful, exuding an air of self-satisfaction.

龍虎相鬥、龍虎相爭、龍虎相射、龍虎飛走、龍虎推車。龍虎折臂、龍虎反背、龍虎短縮、龍虎順水、龍虎交路。右龍虎凶格，亦不止此，姑舉十者以為式。第一格龍虎相鬥，《駐馬揚鞭》云：“兩宮齊到，人皆道好，必主殺傷，卻生煩惱。”蓋齊到無相讓之情，有抗敵之勢，故主兄弟不和。若元辰水直流，外面無關，又主因不和而退敗。卜氏云：“兩宮齊到，忌當面之傾流。”

The Dragon and TigerInauspicious Pattern consists of ten forms. The original book illustrated each form with a diagram, but these diagrams are now lost, leaving only two lines of titles. The first five forms are: Dragon and Tiger Fighting, Dragon and Tiger Struggling, Dragon and Tiger Shooting at Each Other, Dragon and Tiger Flying Away, and Dragon and Tiger Pulling a Cart. The last five forms are: Dragon and Tiger Breaking Their Arms, Dragon and Tiger Facing Away, Dragon and Tiger Shortening, Dragon and Tiger Following the Water, and Dragon and Tiger Meeting on the Road. The specific explanations and interpretations of these ten forms are given in the following passage. The above-mentioned Dragon and TigerInauspicious Pattern includes more than these ten forms, but ten are given here as examples. The first form, "Dragon and Tiger Fighting," according to "Zu Ma Yang Bian" says: When both sides arrive at the grave site at the same time, everyone says it is good, but in reality it will surely lead to injury and conflict. Because both arriving together shows no sign of mutual respect or yielding, but rather a confrontational attitude, it indicates discord among brothers. If the "Yuan Chen water" flows directly away without any obstruction, it also indicates failure due to discord. According to "Bu Ying Tian," when two palaces arrive at the same time, it is most dangerous if water flows directly and openly.

第二格龍虎相爭，乃當龍虎之中適有墩埠，而龍虎二山齊止於墩埠左右，有相爭之狀，故主兄弟爭財失義。此格吉地亦多有之，宜於葬法內避之，則無此患。否則，不但不義，亦主男女目疾，及抱養墮胎等患。第三格龍虎相射，乃左右尖利相對也，主遭徒刑。謝氏云：“龍虎兩尖射，世代主徒刑。”

The second pattern, "Dragon and Tiger Struggling," occurs when there is exactly one mound of earth between the Dragon and Tiger ridges, and both mountains stand on either side of the mound, appearing to compete with each other. This pattern indicates disputes among brothers over family wealth and the breaking of affection. This pattern can also appear on auspicious land, but it should be avoided through proper burial methods to prevent such misfortune; otherwise, brothers will lose their sense of righteousness, and there will also be problems such as eye diseases, adoption, and miscarriage. The third pattern, "Dragon and Tiger Facing Each Other," occurs when the two ridges on either side have sharp tips that face each other like sharp blades, indicating that someone in the family will suffer from imprisonment. Xie said: When the Dragon and Tiger ridges have sharp tips facing each other, the family will suffer from imprisonment generation after generation.

第四格龍虎分飛，乃左右兩山不相彎抱，而各分走向外也。范氏云：“龍虎兩分飛，父子各東西。”第五格龍虎推車，乃左右兩臂直長，如人以手推車也。何氏云：“龍虎手推車，田地不留些。”第六格龍虎折臂，乃左右斷凹，如人兩臂折斷也。范氏云：“龍虎兩腰低，風吹受孤棲。”第七格龍虎反背，乃左右兩臂逆向後去，無情抱穴也。董氏云：“龍虎追奔向背彎，忤逆兒孫要打娘。”

The fourth pattern "Dragon and Tiger Flying Apart" refers to two mountains on either side that do not embrace each other, but instead diverge outward. Fan Yuefeng said: When Dragon and Tiger fly apart on both sides, father and son are separated east and west. The fifth pattern "Dragon and Tiger Pushing a Cart" refers to the two arms on either side being straight and long, like a person extending their hands to push a cart. He Yeyun said: When Dragon and Tiger push a cart, the land will not retain any fertile soil. The sixth pattern "Dragon and Tiger Broken Arms" refers to the central part of the two ridges being broken and sunken, like the two arms of a person being broken. Fan Yuefeng said: When Dragon and Tiger have low depressions on both sides, the wind will blow them away, leaving them alone and isolated. The seventh pattern "Dragon and Tiger Facing Backward" refers to the two arms on either side turning backward, showing no affection, and refusing to embrace the site. Dong Dezhang said: When Dragon and Tiger run away and face backward, their backs bend out, and rebellious descendants will even beat their mother.

第八格龍虎短縮，乃護胎不過也。卜氏云：“龍虎護胎不過穴，謂之漏胎，主孤寡貧寒。”第九格龍虎順水，乃左右二山隨水順飛也，主退盡田產。范氏云：“龍山隨水出，便是賣田筆；虎山隨水長，便是殺人鎗。”第十格龍虎交路，主有自縊枷鎖之患。卜氏云“臂上怕行交路”是也。已上龍虎吉凶諸格，皆左右之山相同者也。復有龍凶虎吉、虎凶龍吉，左右不同諸格，詳圖於下，宜細察之。

The Eighth Pattern "Dragon and Tiger Shortened" refers to the two ridges failing to protect the fetal mound. Bu Ying Tian said: When the Dragon and Tiger ridges fail to protect the fetal mound, it is called "leak of the fetal mound," which indicates orphans and widows living in poverty. The Ninth Pattern "Dragon and Tiger Following the Water" refers to the left and right mountains following the water flow away, indicating the complete loss of farmland and property. Fan Yuefeng said: If the Blue Dragon mountain follows the water flow out, it is like a pen selling farmland; if the White Tiger mountain follows the water flow extending, it is like a killing spear. The Tenth Pattern "Dragon and Tiger Crossing the Path" indicates that the family will suffer from hanging and suicide, or being imprisoned and restrained. Bu Ying Tian said, "The most dangerous thing on the ridge is the crossing of paths," which exactly conveys this meaning. The above patterns of fortune and misfortune concerning the Dragon and Tiger ridges all refer to the similar conditions of the left and right mountains. In addition, there are various patterns where the Blue Dragon is凶 and the White Tiger is吉, or the White Tiger is凶 and the Blue Dragon is吉, with different conditions on the left and right sides. The detailed diagrams of these various patterns are listed below, which should be carefully examined.

白虎反此同推，不復具圖。

This section originally listed the twenty-fourInauspicious Pattern of the Azure Dragon, but the diagram is lost. The author explained that theInauspicious Pattern on the White Tiger side are opposite to those of the Azure Dragon, following the same principles, so they can be deduced accordingly without needing separate illustrations. In other words, any defects such as sharp angles, reverse back, bent arms, or flowing water on the Azure Dragon side will have corresponding defects on the White Tiger side. The method of interpretation remains the same, but the relevant branch is shifted from the eldest line to the younger line.

夫曰朝曰案，皆穴前之山，本自有辨，不可紊而為一也。蓋其近而小者稱案，遠而高者稱朝。謂之案者，如貴人據案處分政令之義；謂之朝者，即賓主相對抗禮之義。故案山近小，而朝山高遠也。凡地貴於近案遠朝兩備。有近案則穴前收拾周密，無元辰直長、明堂曠闊、氣不融聚之患，於以知其結作之眞；有遠朝則有配對，有證應，開豁光明，勢局宏大，無逼窄促窒之虞，於以知其氣象之廣。故遠朝、近案俱全，則內外堂局具備，三陽六建皆明，而為地之至美者也。

The terms "Chao" and "An" both refer to mountains in front of the grave site, and they are originally distinct and should not be considered as one. The nearby and smaller one is called "An," while the distant and taller one is called "Chao." The term "An" comes from the idea of a nobleman issuing commands from his official desk; the term "Chao" comes from the idea of a guest and host meeting in mutual respect. Therefore, "An" mountains are near and small, while "Chao" mountains are high and distant. A good site is valuable because it has both near "An" mountains and distant "Chao" mountains. Having near "An" mountains ensures that the area in front of the grave is well enclosed, preventing the direct flow of "Yuan Chen water" and avoiding an empty "Bright Hall" and scattered energy, thus indicating that the site is truly formed. Having distant "Chao" mountains provides a matching counterpart and mutual support, offering a broad view and a grand outlook, thus avoiding a cramped and obstructed atmosphere. Therefore, having both distant "Chao" and near "An" mountains ensures that both inner and outer "Bright Halls" are complete, with "San Yang" and "Liu Jian" clearly defined, making it the most beautiful site of all.

又有一等吉地，不見朝山，卻不可圖貪遠秀而失穴。吳公云：“坐下若無眞氣脈，面前空有萬重山。”又云：“坐下無龍，朝對成空。”只要龍穴眞，雖無朝山，亦為大地，不必盡拘。或云：“一重案外見青天，後代少綿延。”予見多有美地一重案者，福祉悠久，不足深泥。卻未見有無案山而結地者。

There is another type of auspicious land that does not have visible facing mountains, but one should not sacrifice the true site just for the sake of distant beautiful peaks. Wu Jingluan said: If there is no true qi flow beneath the seat mountain, even if there are thousands of mountains in front, it is still empty. He also said: If there is no dragon beneath the seat, the facing mountain becomes nothing at all. As long as the dragon and the site are true, even without facing mountains, it is still a great site, and one need not be overly rigid. Some people say: A site with only one case mountain and open sky beyond it will not have long-lasting descendants. However, we brothers have seen many such beautiful sites with only one case mountain, and their blessings have lasted long. This statement is not worth believing. In fact, we have never seen a site that can form a true site without any case mountains at all.

即無近案，亦要左右龍虎砂相交固，關聚內氣，此則如同有案。若無低小近案，砂又不交，面前空曠，堂氣不聚，必無融結。時師貪其寬堂遠秀，指為大地，最能惑人。此近秀遠朝有無眞偽之當辨者也。

Even without a nearby case hill, the two dragon and tiger ridges on either side should lock together firmly, blocking and gathering the internal energy, which is equivalent to having a case hill. If there is neither a low and small nearby case hill nor do the ridges meet, leaving the front area open and empty, the hall energy cannot be gathered, and there must be no fusion and consolidation. Nowadays, geomancers are deceived by the wide bright hall and distant fine peaks, and mistakenly call it a great land. This is the place where one must clearly distinguish between the presence and absence, as well as the true and false, of nearby fine ridges and distant facing mountains.

大抵案山宜近，朝山宜遠。《龍子經》云：“伸手摸著案，稅錢千萬貫。”言案之近也。張子微云：“或從百里數百里，忽起朝迎間邑城。”言朝之遠也。近案宜低，遠朝宜高。范氏云：“遠朝不怕沖天，近案尤嫌過腦。”且近案貴於有情。卜氏云：“外聳千重，不若眠弓一案。”又曰：“多是愛遠大而嫌近小，誰知就近是而貪遠非。”遠朝貴於秀麗。賴氏云：“遠峰列筍天涯青，文與韓柳爭高名。”蔡文節公云“天涯目斷凝蒼色，不以形親見丑容。”此朝案遠近高低等訣之所當辨者，宜審之哉。

In general, the case mountain should be near, and the facing mountain should be far. The "Dragon Child Classic" says: if you can reach the case mountain by stretching out your hand, you can collect a million taels of silver — this refers to the case mountain being near. Zhang Zimo says: sometimes a facing mountain suddenly appears from a hundred or even hundreds of miles away, welcoming the city and town — this refers to the facing mountain being far. The near case mountain should be low, and the far facing mountain should be high. Fan Yuefeng says: even if the distant facing mountain is as high as the sky, it is not a problem, but the near case mountain is most disliked if it is higher than a person's forehead. Moreover, the near case mountain should be affectionate. Bu Yingtian says: thousands of high mountains outside are not as good as a single lying bow-shaped case mountain in front. He also says: people usually prefer distant and grand things and dislike near and small ones, but who knows that taking what is near is right and being greedy for the distant is wrong. The distant facing mountain should be elegant. Lai Buyi says: distant peaks like spring bamboo arranged in a blue sky, their literary reputation can rival Han Yu and Liu Zongyuan. Cai Yuanding says: looking far into the sky, it appears as a single blue color, precisely because it is not near, we do not see its ugly face. These are the rules to distinguish the near and far, high and low of case and facing mountains, which must be carefully observed.

凡穴前低小之山，名曰案山。如貴人據案之義。其山宜低小，或如玉幾、如橫琴、如弓眠、如帶橫、如倒笏、如按劍、如席帽、如蛾眉、如三臺、如官擔、如天馬、如龜蛇、如旌節、如書臺、如金箱、如玉印、如筆架、如書筒等物，而橫遮外陽朝對山之腳者是也。也不必拘其合於形像，但以端正、圓巧、秀媚、光彩、平正、齊整、回抱有情為吉；順水、飛走、或向穴尖射、及臃腫、粗大、破碎、巉巖、醜惡、走竄、反背無情為凶。

All small and low hills in front of a grave site are called case mountains. This refers to the nobleman sitting at his desk handling affairs. This mountain should be low and small, with shapes resembling a jade pillow, a horizontally placed zither, a lying bow, a horizontally tied belt, an inverted jade tablet, a pressed sword, a silk hat, an eyebrow, three platforms, a official's stretcher, a heavenly horse, a turtle and snake, a banner and scepter, a writing desk, a golden box, a jade seal, a pen stand, or a writing tube. These hills should lie in front and block the foot of the mountain facing the grave site. In reality, it is not necessary to strictly adhere to any particular shape. What is favorable is when the mountain is upright, round, elegant, bright, level, neat, and embraces the grave site affectionately. What is unfavorable is when the mountain flows with the water, runs away, is sharp and points toward the grave site, or is bulky, large, broken, rugged, ugly, scattered, or turns its back and shows no affection.

或是外來之山，或是本身之山，皆宜逆水，謂之泝水案。《經》云：“吉地應有泝流案，有案且須生本幹。彎環曲抱向穴前，諸山藉此為護捍。”然雖貴其有近案，卻不可太近，而有逼窒之勢，主出人頑冥昏濁，不可訓誘。楊公云：“案山逼迫人兇頑。”又不可使之突兀當前，如窒胸塞心之狀、流尸停棺之形，及丑石巉巖可畏之象。且遠近之說，亦不必太拘。惟是穴前第一重低小之山，或平岡、田畲、高洲、小埠，皆是砂案，只要有情耳。

The case mountain may be an external mountain or one that arises from the main ridge. In both cases, it is preferable for it to run against the water flow, which is called "sinking back along the water." The "Classic of Burial" says that a good site should have a case mountain that flows against the current. The case mountain must also arise from the main ridge; it should bend and encircle the grave site, protecting and guarding it with surrounding mountains. Although a near case mountain is valuable, it should not be too close, forming a blocking and oppressive appearance, which would lead to people being stubborn and dull-witted, unable to understand teachings. Yang Yunsong said that a case mountain that presses closely is ominous. It should not be abruptly facing the grave site, appearing as if blocking the chest or the heart, or resembling the shape of a corpse lying still in a coffin, or the appearance of ugly stones that are rugged and frightening. As for the distance, there is no need to be overly strict: as long as the first level of low objects in front of the grave site, whether flat ridges, wastelands, elevated sandbanks, or small hills, are considered case mountains, as long as they are harmonious with the grave site.

此本身山生來，橫在穴前，收關元辰之水而為案者，極吉。吳公《快捷方式》云：“本身連臂一山，橫在面前有情，不遠不高不低，不斜走麄惡反背，卻於此外又見外陽秀峰，或尖圓方正，而此山遮卻外山筋腳，極為吉地。”又須逆水為美。楊公云：“吉地應有泝流案。”其或順水而遶抱過宮者亦吉。或順水而外面卻又有逆砂以攔截之，則尤吉。大抵無問逆順，只要彎抱有情，開面向穴者為吉。若直奔、走竄、反面無情及形破碎、尖射、欹斜、臃腫、斷頭、醜惡、崩洪、帶石、巉巖、欺壓、雄逼等形則凶矣。

This diagram describes a mountain that arises from the main hill, lying horizontally in front of the site, blocking the "Yuan Chen water" and serving as the case mountain, which is extremely auspicious. Wu Jingluan's "Jie Jing" — the original text here reads "kuai jie fang shi," which should be a mistake for "jie jing" — says: the main hill connects with its arms to form a mountain, lying in front and showing affection, not too far, not too high, not too low, not slanting, not coarse, not opposite; and beyond this mountain, one can see the outer bright hall's fine peak, either sharp, round, or square, and this mountain precisely covers the foot of the outer mountain, which is a very good site. Furthermore, it is considered favorable if the water flows against the mountain, Yang Yunsong says: a good site should have a case mountain flowing upstream. If it flows downstream and encircles the site, it is also good; if it flows downstream but there is another mountain intercepting outside, it is even better. In general, whether the water flows against or with the mountain, as long as it bends and embraces the site affectionately and opens up to face the site, it is good. If it is straight, rushing, or showing no affection, or if its form is broken, sharp, crooked, bulky, cut off, ugly, collapsed, rocky, rugged, oppressive, or imposing, it is bad.

外來案山、又式、外案重秀圖。此外山為案，低小當前，亦能關收內堂元辰之氣，不使蕩然無關，故亦謂之吉案。其形象不必拘，只要有情，不飛走、醜惡、尖射為美。逆水生來為上，順水遠抱過穴，不斜走亦吉。此山之外又見外陽秀麗之山，獻奇列秀，一重高一重，乃為美也。

There were originally three diagrams, but the images have been lost, leaving only the titles: Diagram of an External Case Mountain, Diagram of Another Style of External Case Mountain, and Diagram of a Double External Case Mountain. The explanation says: Here, an external mountain is used as the case mountain. A low and small land lies in front, which can also block and collect the "Yuan Chen" energy of the internal bright hall, preventing it from flowing away completely without any obstruction, so it is also called a good case mountain. Its shape does not need to be strictly fixed; as long as it is affectionate, not flying away, not ugly, and not sharp and shooting, it is considered beautiful. Those that come against the water flow are the best; those that follow the water and gently embrace the front of the site, without being slanting, are also considered good. If, in addition to this case mountain, there are also beautiful mountains in the external bright hall, presenting strange and elegant features, one higher than the other, it would be even more beautiful.

夫朝山者，朝對之山也。欲其有情於我，如賓之見主，臣之見君，子之奉父，妻之從夫。登穴而望，端然特立，異於眾山，天然朝拱，不待推擇，乃眞朝也。《經》云：“惟有朝山眞有情，將相公侯立可斷。”又云：“眞龍藏幸穴難尋，惟有朝山識幸心。”是蓋既有生成之龍穴，必有自然之朝應，所謂“門內有君子，門外君子至”。

The so-called "Chao Shan" refers to the mountain that faces the grave site and surrounds it. It should show affection towards me, like a guest meeting a host, a minister meeting a king, a son serving his father, or a wife obeying her husband. When one stands at the grave site and looks around, it stands upright and distinct from the other mountains, naturally surrounding the site without the need for artificial selection—this is true Chao Shan. The "Zang Jing" says: if the Chao Shan truly shows affection, the success of officials and nobles can be predicted immediately. It also says: true dragons hide in favorable places, and the grave site is hard to find, but the Chao Shan can recognize the dragon's favorable hiding place. This is because if there is a naturally formed dragon site, there must be a natural response from the Chao Shan, just as the proverb says: if there is a gentleman inside the gate, there will surely be another gentleman coming from outside.

劉氏云：“若有龍穴，而無特秀之朝案,乃是鬼龍虛結，決非眞穴。縱有十分融結，亦福力小。”《賦》云：“毋友不如己者，當求特異之朝山。”然朝對之山，亦有數格，不可不察。有特朝山，有橫朝山，有偽朝山。以迢遞遠來，兩水夾送，拜伏而至者，謂之特朝，此格為上。有此朝山，融結必眞。廖氏云：“當面推來名曰朝，不怕遠迢迢。”楊公云：“當面推來始是眞。”又云：“朝山與龍一般遠，共祖同宗來作伴。”又云“客山千里來作朝，朝到面前為近案”是也。

Liu Shi said: If there is a dragon and a cave, but no special and beautiful facing mountains, then it is a false convergence called 'ghost dragon'; it is certainly not a true cave. Even if it looks very good, its fortune will be small. The Snow Heart Assignment says: Do not associate with friends who are not as good as yourself; selecting a site should seek special and extraordinary facing mountains. However, facing mountains can be divided into several categories, and they must be distinguished: there are 'special facing mountains', 'horizontal facing mountains', and 'false facing mountains'. Those that come from afar, with two streams of water enclosing and accompanying them, bowing down to reach before the cave, are called special facing mountains, which is the best category; if there are such facing mountains, the convergence is certainly true. Liao Jinjing said: Those that come directly from the front are called facing mountains; they do not fear being far away. Yang Yunsong said: Only those that come directly from the front can be considered true. He also said: Facing mountains should be as far as the dragon's origin, coming from the same ancestor and same lineage, accompanying the dragon all the way. He also said: Guest mountains coming from thousands of miles to face the cave, when they arrive near the cave, the nearest one becomes the case mountain.

橫朝者，橫開帳幙，有情面穴。或兩邊如排衙唱喏之狀。楊公云：“亦有橫列為朝者，若是橫朝似衙喏。前山橫過腳分枝，枝上作朝首先下。首下作絳或尖圓，雙雙來朝列我前。大作排班小衙列，如魚駢頭蠶比肩。”吳公云：“朝山本自愛特來，橫案為朝亦可裁。首起應峰身拜伏，消詳對面有龍回。”

The so-called horizontal facing mountains refer to mountains that lie horizontally and spread out like a canopy, facing the tomb site with affection. Sometimes they appear like officials standing in formation and bowing in court. Yang Yunsong said: there are also cases where horizontal mountains serve as facing mountains. The appearance of horizontal facing mountains is similar to officials standing in formation and bowing in a government office. The mountain in front stretches horizontally, and its base branches out, with the branches forming the facing direction. They bow their heads first, and at the point where they bow, they form sharp peaks or round peaks, arranged in pairs in front of me. The larger ones resemble high-ranking officials standing in formation, while the smaller ones resemble lower-ranking officials attending. It is like fish heads touching each other and silkworm bodies joining together. Wu Jingluan said: facing mountains are most favored when they come from a distance specially. Using a horizontal mountain as a facing mountain is also acceptable. As long as there is a responding peak on top and the body bows down, and then carefully check whether there is a dragon returning from the opposite side.

偽朝者，縱有尖峰秀麗，卻大勢直去無情，而下無拜伏之山，上非正應之意。楊公云：“朝山亦自有眞假，若是眞時直來也；若是假時山不來，徒愛尖圓巧如畫；若有眞朝水入懷，不必尖圓如龍馬。但要低昂起伏來，不愛尖傾直去者。直去名曰墜朝山，雖有尖圓也是閒。譬如貴人側面立，與我情意不相關。”

The so-called false dynasty refers to a situation where although there is a sharp peak with beautiful features, the overall trend is straight and lacks affection. There is no mountain bowing down below, and the mountain above does not face directly towards me. Yang Yunsong said that facing mountains also have true and false distinctions. When it is true, it comes straight towards me. When it is false, the mountain does not come at all, yet people only like its sharp and round shape, as if it were drawn by a painter. If there is real water coming to embrace me, the facing mountain does not need to be sharp and round like a dragon or a horse. It only needs to have high and low parts, rising and falling, rather than being sharp at the top, leaning, or turning away directly. A mountain that turns away directly is called "falling facing mountain." Even if it has a sharp and round shape, it is useless. It is like a nobleman standing sideways, having nothing to do with my feelings.

又云：“案山如玉插青天，當面推來始是眞。側面成峰身直去，與我無情似有情。時師見此多求穴，下了哪知誤殺人。”是故須察朝山之眞情，不可遽以尖圓秀麗之峰巒，便為朝山之吉。然亦有無朝山而向水者。《八段錦》云：“有案不須朝水，水朝無案貴多。”朱桃仙云：“有案須端正，無山要水朝。”吳公云：“有山向山，無山向水。水有眞情，自當大貴。”楊公云：“也有眞龍無朝山，只看諸水聚其間。”

Yang Yunsong also said: The case mountain should resemble a beautiful jade inserted into the sky, and only when it approaches directly in front is it genuine; if it merely forms a peak on the side and then goes straight away, it is originally indifferent to me, but appears to be affectionate. Nowadays, geomancers see such mountains and often seek the burial site here, but after burial, how many people have been misled. Therefore, one must examine whether the facing mountain truly shows affection, and not conclude it is a good facing mountain just because it has a sharp, round, and elegant peak. However, there are also cases where there is no facing mountain but the direction faces the water. The "Eight Sections of Silk" says: If there is a case mountain, there is no need for water to face; if water comes to face without a case mountain, it is more valuable. Zhu Taoxian said: If there is a case mountain, it should be upright; if there is no mountain, there should be water to face. Wu Jingluan said: If there is a mountain, face it; if there is no mountain, face the water; if the water shows genuine affection, it naturally brings great wealth. Yang Yunsong said: There are also true dragons without facing mountains, and one should only look at the gathering of many waters in the center.

至於朝山形象，亦不必拘。大抵欲其端正秀麗，或尖、或圓、或方、或平，皆須光彩嫵媚，忌其破碎、巉巖、崚嶒、醜惡、欹斜、走竄、反背、凸窟、尖射、臃腫、麄雄、崩赤、枯瘦、無情。劉氏謂：“朝案之吉者，秀特在前，屏幛在後，或平帳在前，秀特遠拱。尖似卓筆，圓似頓笏，方如几案，橫似誥輔。或五星俱會，三臺列拱，懸鍾頓鼓，列陣排班。對面朝拱者為吉，而山岡撩亂，惡石巉巖，山腳尖射，形體破碎，勢如飛奔，順流而去，勢如尸臥，對穴如欹者為凶。

As for the appearance of the facing mountain, there is no need to be overly rigid. Generally, it should be upright and graceful, whether sharp, round, square, or flat, all should have luster and a charming appearance. It is to be avoided if it is broken, rugged, jagged, ugly, crooked, scattered, opposite, uneven, sharp and piercing, bulky, coarse, fierce, collapsed and exposed, or dry and lifeless. Liu said: the auspicious features of the facing and supporting mountains are that a graceful and prominent peak is in front, and a screen-like mountain is behind; or a flat curtain-like mountain is in front, with graceful and prominent peaks far away to guard it. A sharp one resembles a standing brush, a round one resembles a lowered board, a square one resembles a writing desk, and a horizontal one resembles the axis of a诰命 (a type of official document). Or there may be the gathering of five stars, or three platforms standing together to guard it, or hanging bells or heavy drums, like an array of soldiers. All mountains that face and support are auspicious. Conversely, if the mountains are chaotic, with evil rocks, sharp peaks shooting forward, broken forms, or a trend of rushing away or flowing away, or like a corpse lying horizontally, or leaning towards the site, these are all inauspicious.

世俗乃有拘執形象，先以龍穴定作某形，必欲朝案合得其形為應。如金釵形用妝臺、粉盒為案，虎形肉堆為案之類，先輩已皆力議其非，不必深泥。予嘗謂山川自開闢以來，形定不能變易，物類大小、長短、方圓、貴賤，隨時不同。故席帽賤於唐而貴於宋，金魚、玉魚佩於前代，而我皇朝不用。其它百物，不可殫舉。要之，皆非定法，何可拘執？智者勿泥。

In the worldly view, there are people who are overly literal about forms: they first fix the dragon and nest (dragon穴) as a certain shape, then insist that the case and case accessories must match that shape to be considered correct. For example, if the shape is that of a hairpin, they must use a dressing table and powder box as the case; if it is the shape of a tiger, they must use a meat pile as the case, and so on. Elders have already clearly pointed out that this is wrong and should not be believed. We have said before that the forms of mountains and rivers have been fixed since the creation of heaven and earth and cannot change; whereas the size, length, roundness, and value of objects in the human world change with the times. Therefore, a chair hat was a lowly item in the Tang dynasty, but became a prestigious item in the Song dynasty; fish bags made of gold and those made of jade were worn in previous dynasties, but are not used in our current dynasty. There are countless other examples of such changes. In conclusion, these are not fixed rules, so how can they be taken literally? People with insight should not be rigid in their adherence.

其於朝山所主富貴，則《囊金》謂尖圓秀麗者主文章榮達，方正肥滿者主子孫鉅富。吳國師謂方而秀者主王侯宰輔，位極人臣，尖而秀者主文章榮顯，圓而肥滿者主鉅富小貴。固皆有理。但砂如美女，貴賤從夫，非朝應之山所可必，又當先察龍穴為凖也。特朝。

As for the mountains facing the tomb that indicate wealth and honor, the book "Nang Jin" states that sharp, round, and elegant peaks indicate success in literary pursuits and official rank, while square and plump ones indicate great wealth in descendants. Master Wu Jingluan said that square and elegant peaks indicate the emergence of kings, ministers, and high officials, while sharp and elegant ones indicate literary honor, and round and plump ones indicate great wealth and minor status. These statements are indeed reasonable. However, just as a beautiful woman's status depends on her husband, the quality of the mountain depends on the dragon and the site, not solely on the facing mountain. Therefore, one should first examine the dragon and the site as the main criteria. After this section, there was originally an illustration, but the image is lost, leaving only the title "Te Chao," which refers to the pattern mentioned earlier, where the mountain comes from afar, is flanked by two streams of water, and bows down before the tomb.

或問曰：廖氏云：“第一尤嫌無案山，衣食必艱難。”地固以有案山朝對為吉，但平原曠野，彌望無山者，是無朝案，此地恐不可用矣。答曰：平原之穴，只取平原為案，高一寸為山。或田中草坪，或水界田岸，但微高者皆是朝案。詳而觀之，皆有吉凶，又何必泥於山峰之朝案哉！

Someone asked: Liao Jinjing said, "The first thing to avoid is the absence of a case mountain, for food and clothing will certainly be difficult." Although land is considered auspicious when it has a case mountain facing it, in the case of plains and open fields, where there are no mountains in sight, there is no facing case mountain, so such land might not be usable. The answer was: For a grave site on a plain, one should take the plain itself as the case mountain, and even a rise of an inch is considered a mountain. Or a grassy area in a field, or a broken bank at the edge of water, as long as it is slightly raised, can be considered a case mountain. Careful observation shows that they can also be auspicious or inauspicious. Why then insist on requiring a mountain peak to serve as the case mountain?

且山谷中亦有一等貴地無朝山者，卻必有近案低小之山，以關內氣。廖氏之言，特為無案而發者，故地不可無案。觀物祝公曰：“數十里外遠朝山，渺渺茫茫曠野間，近案又無堂氣散，千重青秀也空閒。”梁箬溪曰：“左右周迴似有情，來龍落穴亦分明。水長無案明堂曠，下後兒孫家計傾。”其朝山之有無，不甚為輕重也！

Moreover, even in mountain valleys, there are some precious sites that do not have facing mountains, but they must certainly have small nearby ridges to block and retain the internal energy. Liao Jinjing's words were specifically addressing those without case mountains, so he said that land must not lack a case. Guan Wu Gong said: distant facing mountains dozens of miles away appear渺渺茫茫in the open fields; if there are no nearby case mountains, the hall energy will scatter, and even if there are thousands of layers of green peaks, it would be in vain. Liang Ruoxi said: if the surroundings are enclosed like having affection, and the dragon's coming and the site's falling are still clear; but if the water flow is too long and there is no case mountain, the bright hall is empty, then after burial, the descendants' family fortune will decline. Thus, whether there is a facing mountain or not is not really so important.

或問：地有全不見外陽朝秀者，此地亦有大貴力量否？答曰：亦先審龍。若龍短者，多是山腳漏落，局又窒塞，決無大貴力量。如是大龍結穴，卻多有從山重疊包裹，故不見外陽。只要龍眞穴美，外陽何足論哉！世人誤認大地，正坐此弊。蓋地之大小，由龍之力量。若不原龍穴，一概只貪砂水，必為假地所誤。

Someone asked: Some lands completely fail to show the facing mountains and fine peaks of the outer bright hall, so can such lands still possess great wealth and power? The answer is: First examine the dragon line. If the dragon line is short, it is mostly due to the mountain foot leaking and falling away, with a blocked structure, and thus will certainly lack the power of great wealth. If it is a great dragon line forming the site, it is often because the surrounding mountains are heavily enclosing, so the outer bright hall is not visible. As long as the dragon line is true and the site is beautiful, what is the outer bright hall? The common people mistakenly judge great lands, and the problem lies exactly here. The size of a land depends on the strength of the dragon line; if one does not investigate the dragon and the site, but only greedily seeks after the surrounding hills and water, one will certainly be misled by false lands.

誠以大堂局，山勢羅列，諸峰獻秀，如三千粉黛、八百煙花，起人眼目，昧者眩焉。不知此等山水，多結省郡州縣陽基。廖金精所謂“帝都山水必大聚，中聚為城市，陰穴宜居小聚中。”故陰穴多是收斂完固，四勢周密，而不在於大堂局、遠秀峰之為美也。烏可以局大便為地大，其不見外洋朝秀者，遂謂其無大貴力量乎？

It is really because the grand landscape within the main hall has mountains arranged in order, with numerous peaks presenting their beauty, resembling thousands of powdered jade and hundreds of fireworks, which are most attractive to the eye, causing the confused to become dizzy and disoriented. They do not understand that such mountainous scenery is mostly suitable for the site of yang residences for provincial cities, prefectures, and counties. Liao Jinjing said: the mountains and waters of the imperial capital must certainly be a great gathering; a medium gathering forms a city. For the burial site of yin residences, the site should be located within a small gathering. Therefore, the site of yin residences is mostly characterized by convergence and solidity, with the surrounding forms being complete and secure, and not necessarily beautiful because of a grand main landscape or distant fine peaks. How can one say the land is great just because the layout is grand, and claim it lacks the power for great fortune simply because there are no visible distant fine peaks?

予所見名墓，如朱文公母地，在建陽寒泉嶺，穴前一山逼近，不見外洋。文公子在、孫鑑，皆官侍郎，曾孫浚，尚理宗公主。至今徽州、建寜兩地，世襲博士。近其子孫於左扦一穴，出一進士，名凌，號龍岡，官湖廣僉憲；右扦一穴，出二鄉科。又蔡西山先生自卜壽藏，乃大龍結穴山谷中。左山當前，盡幛外洋，一切不見。其孫文肅公杭拜相，後嗣蕃衍。及廖公下樂平許學士地，董公下婺源倪御史祖地，又京山李方伯祖地，台州陳會元、王侍郎，杭州胡尚書諸祖地，其格也，圖下。文公母地、許學士祖地，俱見水法卷。倪氏地見穴法卷。

The famous tombs we have seen, such as the burial site of Zhu Xi's mother in Jianyang Hanquan Ridge, have a mountain close by the tomb entrance, blocking the view of the outside area. Zhu Xi's son Zhu Zai, grandson Zhu Jian, and great-grandson Zhu Jun all held the position of Vice Minister. Zhu Jun married the princess of Emperor Lizhong. To this day, the Zhu family in Huizhou and Jianning still inherit the title of Five Classics Doctor. Recently, his descendants took a site on the left side, producing an imperial examiner named Zhu Ling, who was known as Longgang and served as the Inspector of Hugang. On the right side, they took another site, producing two candidates for the imperial examination. Another example is the burial site chosen by Master Cai Yuanding himself, which is located where a great dragon forms a cluster in a valley, with a mountain blocking the view of the outside area completely. His grandson, Wenshu Gong Cai Hang, became a prime minister, and his descendants multiplied. There are also the burial sites of Xu Xueshi in Leping, pointed out by Liao Jinjing; Ni Yushi's ancestral site in Wuyuan, pointed out by Dong Dezhang; the ancestral site of Jiashan Li Fangbo; the ancestral site of Chen Huiyuan and Wang Shiyang in Taizhou; and the ancestral site of Hu Shangyu in Hangzhou, all of which belong to this category. The burial site of Zhu Xi's mother and Xu Xueshi's ancestral site are both mentioned in the Water Method Volume; the Ni family's site is mentioned in the Site Method Volume.

右地在建陽，地名翠嵐山。其龍起自西山，開幛出身，奔行雄偉，重重渡峽，至翁田復大斷，自青苗中過脈而起，又開幛成捲簾殿試之格，複列三臺，正脈中落，逶迤細嫩，勢若生蛇。兩畔重疊抱衛，入首太陰金星結穴，穴掛左角。右畔拖曜。只是穴低，而逆關一臂太近且高，當前為案，無開暢明堂，不見外陽。外重下山又短縮，內水斜流，似傾瀉。以俗眼論，龍虎、明堂、朝對，若無一可取，反似窮源僻塢。不知大龍奔行數十里，於此融結。而溪水環繞，攔截包轉，龍將焉往？穴結擁從之中，極其周密，所謂藏風聚氣者也。雖不見外洋，不害其貴也。噫！非西山先生之明見，孰能識此？

This site is located in Jianyang, known as Cui Lan Mountain. Its dragon comes from the western mountains, rising in a grand display, running powerfully and majestically, crossing many gorges repeatedly; it then makes a major break at Wengtian, passing through the green seed fields and re-emerging, forming a layout of "curtain hanging in the hall" and then arranging three platforms. The main ridge descends in the center, winding gently and delicately, like a living snake. On both sides, the mountains embrace and guard it closely. The entrance to the site is formed by the "Taiyin Jinxing" (the Supreme Yin Golden Star), with the pit located on the left angle, and the right side extending a bright aura. However, the pit is relatively low, and the arm of the reverse connection is too close and high, blocking the view as a case mountain, resulting in no open and spacious bright hall, and the outer bright hall cannot be seen. The next level of the mountain behind the site is short and contracted, with the inner water flowing obliquely, as if spilling out. According to the common people's eyes, the dragon and tiger mountains, the bright hall, and the facing mountains seem to have nothing commendable, and it looks like a remote and secluded place. But in reality, a great dragon runs for dozens of miles and settles here. Moreover, the stream water surrounds it, blocking and enclosing it, so where can the dragon go? The site is formed among the surrounding mountains, extremely meticulous, which is exactly what is called hiding the wind and gathering the qi. Although the outer water cannot be seen, it does not hinder its noble qi. Alas, if it were not for Master Cai Yuanding's clear insight, who could recognize this site?

右地在京山早市，地名班提馬口。其龍來歷甚遠，不詳述。姑自少祖大月山言之，連起星峰落平岡，重重開帳度峽，逶迤奔行數十里。比入局，開大帳，帳中抽出嫩條。又連穿田束氣，入首，結平中之突，突面安穴。前吐氈唇，左右重重包裹。下關一山，逆水攔過穴前，開正面向穴，成一字文星貴格。內局緊固，外洋寬暢，大溪環遶，湖水暗朝，得水藏風，眞吉地也。繫九淵公自卜。葬後，其孫五華公淑登進士，官至方伯，封君南臺。公壽考八十五。孫翼軒公維楨、會軒維極、介軒維樸、德軒維標、用軒維楫諸公，父子兄弟連登科甲，入翰苑，司文衡，富貴方全。

This site is located in the early market area of Jingshan, named Ban Tima Kou. Its dragon is of great origin, but the details are not discussed here. Let us start from the Shaozu Mountain, the Great Moon Mountain: it continues to rise as a star peak, then falls to a flat plateau, with multiple openings and a winding course over many hills, stretching for dozens of miles. As it approaches the main area, it opens into a large account, from which a young branch is drawn out, continuing through fields and gathering energy. At the entrance, it forms a "level middle with a sudden rise," and the grave is located on the surface of this rise. In front of the grave, there is a protruding lip, with mountains on both sides surrounding it closely. A mountain at the lower part blocks the way, crossing the water in front of the grave, forming a "single character Wen star" which is a noble pattern. The inner area is tight and solid, while the outer area is wide and open, with a big stream surrounding it, and a lake coming from afar to face it. It both has water and hides the wind, truly a good site. This was personally selected by Jiuyuan Gong. After burial, his grandson Wuhua Gong Li Shu passed the imperial examination and became a high-ranking official, serving as the Southern Platform King, living to be eighty-five years old. His descendants, Yu Xuan Gong Li Wei Zhen, Hui Xuan Li Wei Ji, Jie Xuan Li Wei Pu, De Xuan Li Wei Biao, and Yong Xuan Li Wei Ji, all succeeded in the imperial examination, entered the Hanlin Academy, and took charge of literary examination, achieving great wealth and honor.

左地在臺州府城北，土名後嶺。其龍與府龍共祖，自括蒼、天姥，歷仙居、天台三四百里，不及詳述。將近城十里之間，分脈右落，寔乃府龍之送從龍也。起高大山峰，疊疊如帳。帳中抽出一脈，逶迤奇巧，走馬串珠咸偹。又自本龍右帳隨生一枝，一般高大。而此龍借左邊府龍之山為用，卻又是包在中間，頓跌牽連，伏落低平，直出數百丈。

This place is located north of the Taizhou city, with the name Houlǐng. Its dragon mountain shares the same ancestral mountain with the main dragon mountain of the city, originating from the Kuacang Mountain and Tianmu Mountain, passing through Xianju and TianTai for about three or four hundred li, and cannot be explained in detail here. As it approaches within ten li of the city, a branch splits off from the right side, actually being a subsidiary dragon of the main city dragon. Here, high mountains rise in layers like a canopy; from within the canopy, a single ridge emerges, winding and skillfully shaped, with patterns such as "Zou Ma" (galloping horse) and "Chuan Zhu" (string of pearls) all present. Another branch also sprouts from the right side of the main ridge, equally tall and grand. This dragon uses the mountains on the left side of the main city dragon for its own use, yet it remains enclosed in the center, with sudden turns and connections, lying down and descending to a flat area, extending for hundreds of zhang.

而結穴橫於腰，乃以府龍過峽之星為文星正案，清奇特異。本身右手不轉，而府龍開帳之背，卻自纏過右手之後有情，逆大江而作門戶。府前望海諸峰，疊在水口，皆為得力。但穴前無餘氣，又在低平之中，四山高聳，面前迫窄，亦無文筆，不見外洋。本身下手直去，不入俗眼，呼作飛劍出匣形。葬鋪靜陳公，人丁大旺，出進士、會元、會魁、鄉薦，衣冠數十人，理學一人，即恭愍公。迨今富貴未艾，鄉傳繫遇鬔頭仙下。

The grave site is formed across the waist of the dragon ridge, taking the star peak at the turning point of the main ridge as the 'literary star' in the main line, which is clear and peculiar. The right arm of the ridge itself does not turn back, but the back of the main ridge opens up and naturally wraps around behind the right side, showing affection towards the grave site. It also flows against the big river to form the water mouth gate. In front of the main city, several mountain peaks facing the sea overlap at the water mouth, all of which are very effective. However, there is no remaining energy in front of the grave site, and it is located in a low and flat area, with high mountains surrounding it on all sides, making the front narrow and confined. There is also no literary peak, and the view of the outer sea is blocked. The sand below the grave site extends straight out, which is not in line with the usual people's eyes. This form is commonly known as 'a sword coming out of the scabbard'. The person buried here is Pu Jing Chen Gong, and since then, the family has prospered greatly, producing candidates for the imperial examination, candidates for the metropolitan examination, metropolitan examination winners, and juren (those who passed the provincial examination), with dozens of scholars and one famous scholar of the school of mind. It is said in the village that this grave site was blessed by the immortal Tengtou Xian.

右地在杭州府治東北二十五里，土名星亭山。其龍自平田頓起高大峰巒開帳，帳中開脈分枝，迢遞數里，自相從聚環抱。雙龍雙虎，中垂一乳，水木之星落穴，倚過右邊。幹龍入首，作戌山辰向，形如風吹羅帶。內氣藏聚，明堂內外交鎖，不見外洋。葬後出端愍公世寧，登進士，官至太子太保、兵部尚書，贈少保。子曰純，官太守。

This site is located twenty-five miles northeast of the Hangzhou prefectural government, at a place called Xingting Mountain. The dragon comes up suddenly from the flat fields, forming high and large peaks and opening a canopy. Within the canopy, the ridge splits into branches, stretching for several miles, with each branch following and gathering together, surrounding and embracing to form a layout. On both sides, there are two layers of dragon and tiger, while in the middle, a milk-like ridge descends, with a star body combining water and wood falling into the site. Thesite is slightly inclined to the right. The main dragon enters the site facing the direction of Xushan and Chenshuang, with a shape called "wind blowing through a silk sash." The internal energy is gathered and concealed, with the bright hall both inside and outside locked together, and no external expanse visible. After burial, it produced the endearing and compassionate marquis Hu Shining, who passed the imperial examination as a jinshi, held the position of grand tutor to the crown prince and minister of war, and was posthumously honored as a minister of lesser state. His son, Hu Chun, held the position of prefect.

右地在臺州治東二十里，地名上田。其龍來脈甚遠，自高山撒落平田，五六里不見蹤跡。將結穴，忽于田中突起墩埠，相牽相連，三四轉疊，乃成金星融會，前後左右登對，大小遠近均停。四面太陰文星相聚，術家謂之四金相照，貴格。敬所王公父子四文魁，乃其應也。原取螃蟹吐沫形。夫形固不可執，亦有偶合奇驗者。是地穴前有流泉，敬翁孝誠鋪石甃砌之。工未完而泉已濁涸，遂傷少丁及陰人數口。或謂蟹不得吐沫之故。仍去諸石，不兩月，泉復流，清如舊。此見形之肖者，亦有若是之不爽雲。

This location is twenty miles east of the Taizhou prefectural government office, named Shangtian. Its ridge comes from a distant mountain, spreading down to a flat field, continuing for several miles without any trace. When it is about to form a cluster, it suddenly rises in the field as several small hills, connected to each other, turning three or four times and overlapping, forming a pattern of golden stars converging. In front, behind, left and right, everything is properly matched, with balanced size and distance. All around there are the "Taiyin" and "Wenxing" stars gathering together, which geomancers call "four golds shining together," a noble pattern. The Wang family of Jingsuo had four generations who passed the imperial examination as top scorers, which is exactly the fulfillment of this pattern. Originally, this site was called "crab spitting foam." The form is not to be taken too literally, but there are occasional coincidences that result in surprising fulfillments: originally, there was a stream in front of this site. Jingsuo's elder, out of filial piety and sincerity, paved it with stones. Before the work was completed, the stream became turbid and dried up, causing the loss of several young men and women. Some people said it was because the crab could not spit foam. So they removed all the stones. Within two months, the stream flowed again, clear as before. This shows that the similarity in form can sometimes be so effective.

左地在莆田縣西南二十里官路上。其龍與府龍分結，自三紫山分脈，磅礡綿亙，頓伏雄俊。比入首，開大帳，帳中抽出正脈，垂頭結穴。左右彎抱，重重包裹。當面右臂橫攔，以作近案，關聚內氣。外洋暗拱，溪水環遶，繫尚書簡肅公良永勅葬之地。以俗觀之，右山順水，內堂逼狹，不見外洋。下手寬遠，造亭以補之，亦作法之善也。不知龍氣旺處，局多緊固。外洋不見何害焉？方氏葬後，科甲聯登，人才疊出，富貴壽考。贍厓公攸績官山東左方伯，福祉綿延未艾。

This site is located twenty miles southwest of Putian County along an official road. Its dragon ridge splits off from the county's main dragon ridge, originating from the Sanzhi Mountain, with a grand and continuous momentum, rising and falling in a strong and majestic manner. As it approaches the final formation, it opens into a large hall, from which the main line extends downward, forming a burial site with its head bowed. On both sides, the arms curve around and enclose it repeatedly. The right arm extends horizontally to block the view, acting as a close-case to gather internal energy; the outer land stretches far away, quietly guarding it, with streams circling around. This is the burial site for the official Fang Liangyong, who was appointed by imperial decree. According to common people's views, the right mountain follows the water, and the inner hall is narrow and confined, making it impossible to see the outer land; the downward direction is wide and open, so a pavilion was built to compensate for this, which is a good method. However, people do not realize that in areas with strong dragon energy, the layout is usually tight and solid, and not being able to see the outer land is not a problem. After the Fang family was buried here, they continuously achieved success in the imperial examinations, producing many talents, achieving both wealth and longevity. Fang Youji, a descendant of the Fang family, became the Left Deputy Governor of Shandong Province, and his good fortune continues without end.

右地在臨海縣東北十里，土名雙橋。其龍自府龍分出，頓起沖天木星，一連四座，奇秀非常。兩邊護從，重重疊疊，逞奇列秀，數十里外大纏大遶。本身一脈清俊，入首星辰尊貴，成太陽金星，開窩正淨，融結精巧。當穴前吐一唇，鋪下平田數十丈，仍突起圓山如蛾眉，以作正應。穴前八字水交於左邊，遶從右去。而右砂隱隱，逆抱過前。倒流百步，轉卯。出口處有龜蛇捍門，屈曲流入丁方。丁上文筆插天，穴中不見。出鄧公，登庚戌進士，官都諌，升光祿卿，人丁大旺，田連阡陌，一門鼎盛。

This place is located ten miles northeast of Linhai County, named Shuangqiao. Its dragon comes from the city dragon and suddenly rises to form a towering star of wood, continuing for four peaks, very extraordinary; the mountains on both sides, which guard and accompany it, are layered and overlapping, competing in beauty and elegance, and they greatly encircle and protect it for dozens of miles. The main ridge is clear, elegant, and upright, with the star at the entrance being noble and dignified, forming the "Sun Star," and the pit is straight, clean, and well-shaped, with a refined and skillful convergence. In front of the site, a piece of lip mat extends out, spreading a flat field of dozens of丈, followed by a round hill rising up like a蛾眉, serving as a corresponding response. The water in front of the site flows in the form of the eight characters, meeting on the left and flowing to the right; while the sand on the right quietly embraces over the front, flowing backward for one hundred steps, turning to the卯 direction; at the outlet of the water, there are turtle and snake hills guarding as "homen," bending and flowing into the丁 direction; above the丁 direction, there is a pen-like hill rising to the sky, but it cannot be seen from the site. This place produced Deng Gong, who passed the Gengxu examination as a jinshi, served as the deputy censor, was promoted to the director of the Imperial Academy of Grace, and the family became prosperous, with fields extending across the fields, and the whole family flourishing.