Discussing the hidden support of the morning mountain

或問地理書謂“明朝不如暗拱”，此說何如？答曰：眞龍結作，其力量大者，雖數百里之外，猶為用神。如朱子論冀都地，謂江南五嶺諸山乃是第四五重案。其間相去數千里，安得而見？只是論地先要識大勢，然後可以語此。若小龍小穴，亦欲指遠外山水以為朝拱，則非也。蓋必有百里來龍，方有百里局勢；千里來龍，方有千里照應。各隨龍穴力量何如。

Someone asked: The geographical texts say, "It is not as good to have clear and obvious approaches as to have subtle and supportive ones." How should this be understood? The answer is: When a true dragon forms a site, even if it is hundreds of miles away, it still counts as a useful spiritual force. For example, Zhu Xi discussed the terrain of Ji Du, saying that the mountains in the Jiangnan Wuling area are the fourth or fifth case mountains. They are thousands of miles away, how can they be seen? But when considering terrain, one must first understand the overall trend, and only then can this be discussed. If a small dragon and small site want to take distant mountains and waters as approaches and supports, that would be wrong. Because there must be a hundred-mile-long dragon line to have a hundred-mile situation; a thousand-mile-long dragon line will have a thousand-mile response — each must be judged according to the strength of the dragon site.

嘗見今人論地，不察龍穴力量，一概貪遠秀，慕大局，凡案外水口各處，有奇峰秀水，則指為暗拱。及見有凶山惡水，則又謂穴間不見無害。噫！何其謬耶！既吉者為暗拱，其凶者豈非暗殺乎？此不識根本，徒論枝葉者耳。苟龍穴眞貴，則其凶惡形狀雖列於前而見之且不足畏；龍穴不眞，雖奇峰插天，秀水特朝，亦為無益。況其不見者？

People nowadays often talk about land without examining the power of the dragon and the tomb, instead greedily chasing distant fine peaks and envying grand layouts. Whenever there are extraordinary peaks and flowing waters outside the case or at the water mouth, they call them hidden supports. But when they see凶 mountains and evil waters, they say that these cannot be seen within the tomb and thus cause no harm. Alas, how absurd! If good features are considered hidden supports, then bad ones would surely become hidden attacks. This is the work of those who do not understand the fundamentals and only focus on superficial aspects. If the dragon and tomb are truly valuable, then even if evil shapes are right in front of them and visible, they would not be a threat. But if the dragon and tomb are not genuine, then even if there are extraordinary peaks piercing the sky and flowing waters specially converging, they would be of no benefit, let alone those that are not even visible.

楊公云：“砂如美女，貴賤從夫；水似精兵，進退由將。”卜氏云：“本主微賤，文筆變為畫筆；龍穴特秀，殺刀化作牙刀。”此不易之論也。然又貴於活變，圓機心悟，不可執一。固有穴間不見，奇妙暗拱於外，而其應亦在於外者。或女貴，或離鄉而貴，或貴在外家，皆是也。

Yang Yunsong said: Sand is like a beautiful woman, her status depends on her husband; water is like elite soldiers, their advance and retreat depend entirely on the general. Bu Ying Tian said: The main mountain may be humble, but its literary style can become a brush; a dragon site that is particularly outstanding can turn a killing knife into a tooth knife. These are all unchangeable conclusions. However, the skill in application lies in flexibility and adaptability, requiring a comprehensive understanding, not rigid adherence. Indeed, there are cases where the site itself does not show the features, but the subtle sand and water outside form an invisible support, and the response is also found outside: it may be the prosperity of a daughter, or the achievement of wealth after leaving home, or the prosperity of the maternal relatives, all belonging to this category.

且如建陽書林陽基，四面奇峰周迴羅列，秀入雲表。及至入穴，則麄山迫塞拱夾而已，面前之奇砂皆列於外，斜走不止。此乃秀氣發揚於外，而內則窒暗卑汙，故其間亦蔑有顯者，雖多豐富，而俗不尚禮。然文藉乃由此出，遠播天下，是亦外秀之應也。

For instance, take the site of a yang residence in Jianyang Shulin, where the land is surrounded by four strange peaks, their beauty reaching straight into the clouds. However, when you enter the site, it is merely a few crude mountains that close in on either side. The beautiful and exquisite sand formations in front are all arranged on the periphery, sloping away without being contained. This shows that the beauty is fully expressed outside, while inside the site is obstructed, dark, low, and filthy. Therefore, that area has not produced any prominent or distinguished people, although there are many wealthy families. The local customs do not emphasize Confucian etiquette. However, the production of books and printed editions originates from this place and spreads throughout the world. This is an example of external beauty being manifested and verified externally.

《葬書》云：“若懷萬寶而宴息，若具萬贍而潔齊。”又云：“若寶而有也。”《黑囊經》云：“前砂欲其堆了堆。”《雪心賦》有“三千粉黛”、“八百胭花”之說，是皆言前砂以重疊為貴。誠如所論，不幾於太亂雜乎？夫前朝之砂固貴其重重疊疊，獻奇列秀。然峰巒太多，亂雜混濁，可以向此，可以向彼，則情意不專，烏得為吉？《賦》云：“尖峰秀出，只消一峰兩峰。”則確論也。

Guo Pu's "Zang Shu" says: Like embracing ten thousand treasures and resting in peace, like having all things ready and being clean and fasting. It also says: Like possessing treasures. The "Hei Nang Jing" says: The ridges in front of the burial site should be piled up one after another. The "Xue Xin Fu" mentions the expressions "three thousand powdered beauties" and "eight hundred rouge flowers." All of these are talking about the ridges in front of the burial site being valuable when they are overlapping. However, if we take this literally, would it not lead to confusion and disorder? Although the ridges facing the burial site are indeed valuable when they are overlapping and presenting strange and beautiful forms, if there are too many peaks, they become chaotic and muddy. If they face this way or that way, their intention is not focused, and thus cannot be considered auspicious. The "Xue Xin Fu" says: A sharp peak emerging, only one or two peaks are enough. This is indeed a precise statement.

吳公《口訣》云：“三峰對中，兩峰對空。”其慎重如此。如樂平縣徐附馬祖地，前峙雙峰。先是，一明師同其徒見之曰：“此地當出國婚之貴。”其徒遂為徐氏私下之，不識向空，而偏向一峰。師復過之，訝曰：“誤矣！”乃索其課，題曰：“好對空兮卻對峰，他年莫地道無功。為官必定因妻貴，意正濃時卻中風。”後徐氏果兩尚公主，驕橫不檢，廷臣劾之取首級。

Wu Jingluan's "Oral Instructions" says: If there are three peaks in front, they should be aligned with the central one; if there are two peaks in front, they should be aligned with the empty space between them. This shows how seriously our ancestors took directional selection. For example, in the ancestral site of Xu Prince Fu of Leping County, there were two opposing peaks in front of the tomb. At first, a famous master and his apprentice visited the site, and the master said: This place should produce a nobleman who marries into the royal family. However, the apprentice secretly selected the site for the Xu family without understanding the principle of aligning with the empty space, instead favoring one of the peaks. When the master passed by again later, he was surprised and said: It's wrong. Then he took the apprentice's written comments and wrote: It should have been aligned with the empty space, but it was aligned with the peak; in the future, do not say this site is ineffective; the person in office will certainly rise through his wife's influence, but when he is at his peak, he will suffer a stroke. Later, the Xu family indeed had two sons who married princesses, but they became arrogant and unscrupulous, and were impeached by court officials and lost their lives.

可見兩峰尚有對空之不可誤，況峰巒之亂雜者乎？故龍虎山張眞人陽基，前對琵琶山，舊名鎗刀山，雖聳拔森立，如鋸齒排列，然以太多而不得為文筆，乃符筆矣。其富貴自兩漢相傳至今，悠久不替，乃其龍穴之美，非前砂之所能主也。

It is evident that when there are only two peaks, even the direction towards the sky must be precise, and how much more so in a place where the peaks are disorderly. Therefore, the ancestral site of Zhang Tianzhi of Longhu Mountain faces the Pipa Mountain—formerly known as the Qiangdao Mountain. Although this mountain is lofty and stands upright, with peaks arranged like the teeth of a saw, because there are too many of them, it cannot be considered as a "Wenbi" (literary brush), but only as a brush used for drawing symbols. The family's prosperity has been passed down from the Two Han Dynasties to the present day, enduring without decline, which is due to the beauty of the dragon's nest itself, not because of the surrounding ridges in front of the site.

雖然，卻又不可拘執。若前峰環列，獻奇逞秀，又多為大貴龍穴之應。只要中間有一二峰特異，取為正對，如金雞縣狀元吳伯宗公陽基在新田者，前朝七十二峰，果出七十二人科第。然七十二峰豈非多乎？只是中有雙峰特異，以為正對吳氏兄弟俱登一甲。又蘭谿縣范氏祖地，前對九峰，有九子登科之貴，是其應也。

Although this is the case, one should not be rigid in one's views. If there are many peaks surrounding the front, displaying extraordinary beauty, this is often a sign of a great noble dragon site. As long as there are one or two peaks that are particularly outstanding, they can be used as the main facing peaks. For example, the ancestral site of Wu Bozong, the top scholar of Jinxī County, in Xintian had seventy-two peaks facing it. Later, seventy-two people from his family passed the imperial examinations. How could seventy-two peaks not be considered many? However, among them, two peaks were especially remarkable and used as the main facing peaks, which enabled the Wu brothers to both pass the examination with the highest rank. Another example is the ancestral site of the Fan family in Lanxi County, which faced nine peaks, and as a result, nine sons achieved success in the imperial examinations, which was exactly the fulfillment of this prediction.

故凡峰巒混雜者，必須中有一二峰挺然獨異，天然朝拱，不待推擇。而餘山排列，皆面面有情，擁從左右，乃至貴之格也，又不可以亂雜論。惟欲其去穴稍遠為吉。蓋眾峰羅列，若太近穴，終覺亂濁。稍遠則自然清奇秀麗。何也？秀峰雖秀，近而視之亦丑；丑峰雖丑，遠而視之亦秀，故爾。

Therefore, wherever there are mixed hills and mountains, there must be one or two peaks that stand out distinctly, naturally facing towards the central point, without the need for deliberate selection; the other mountains, although numerous in arrangement, all have open faces with affectionate expressions, clustering around on both sides—this is the highest and most precious pattern, and should not be regarded as chaotic. However, these peaks should be somewhat distant from the central point. Because when many peaks are arranged together, if they are too close to the central point, it will ultimately appear disorderly and turbid; if they are a little farther away, they naturally appear clear and elegant. Why? Although the elegant peaks are elegant, they appear ugly when viewed closely; although the ugly peaks are ugly, they appear elegant when viewed from a distance—this is the reason.

大抵朝山雖欲其列秀獻奇，又不可徒貪其秀，致有失穴之患。故曰：“坐下若無眞氣脈，面前空有萬重山。”又曰：“坐下無龍，朝對成空。”尤當致察於龍穴，而不可徒以朝秀為愛耳。予嘗謂世人都只愛尖峰，不知地理重眞龍。龍若不眞穴不的，朝堪圖畫總成空。蓋亦崇本抑末之意。龍虎山圖見陽基卷。新田吳氏陽基圖見陽基圖。

In general, although the facing mountains are desired to display beautiful scenery and present extraordinary forms, one should not solely pursue their beauty, which may lead to the disaster of losing the site. Therefore, it is said that if there is no true qi flow beneath the seat mountain, even if there are thousands of mountains in front, they are empty. It is also said that if there is no dragon beneath the seat, the facing mountains become an empty show. Particularly, one should carefully examine the dragon and the site, and not merely love the beauty of the facing mountains. We have previously mentioned that people generally love sharp peaks, but geography most values the true dragon; if the dragon is not true and the site is not accurate, even if the facing mountains are beautiful enough to be painted, in the end, it will all be in vain. This is the meaning of emphasizing the root and suppressing the branches. The two figures mentioned in this section will not be repeated in this scroll: the figure of the Yang residence site of Zhang Tianzhi at Longhu Mountain is found in the Yangjiu Scroll of this book; the figure of the Yang residence site of the Wu family in Xintian is also included in the figures of the Yangjiu Scroll. Readers who wish to see the form diagrams of these two places should refer to the Yangjiu Scroll, and this section only serves as an index.

右地在樂平縣金山鄉。其龍穴俱美，惜乎立向少差，減福如此。蓋立向既差，則內之乘氣分金，外之砂水向背皆相戾矣。所謂差之毫釐，謬以千里，豈不信夫。左地在蘭谿縣東一里許，乃縣龍之分結者。分後頓起展誥土星，為貼身帳。自帳中正脈抽出，側落一邊，開口成窩穴之格。內堂團聚，外洋開暢，金華府河水橫抱，繞帶左右。龍虎均勻奇巧，近案逆水彎抱有情。外面九峰，插天特秀。范氏葬後，一父生十子，九登科。其一未第者，是為香溪先生浚，篤志道學，世稱大儒，故今俗傳十子九登科雲。

The land depicted on the right is located in Jinsanxiang, LePing County. Its dragon and site are very beautiful, but unfortunately the direction is slightly off, which has reduced its fortune. Once the direction is wrong, the "fen jin" that receives life qi inside the site becomes disordered, and the orientation of the surrounding hills and water also contradict the site. The ancients said that a slight error leads to a great mistake. After seeing this land, can one still doubt this? The land on the left is located about one li east of Lanzhi County town. It is formed by the main dragon of the town. After the main pulse splits, a hill shaped like "zhan gao" rises suddenly, serving as a close protective screen. The main pulse then extends from the center of the screen, bends to one side, and opens to form a "wo xue" site. The inner bright hall is gathered and not scattered, while the outer area is open and comfortable. The river of Jinhua Prefecture flows horizontally around it, winding on both sides. The qing long and bai hu hills are evenly and skillfully arranged. The nearby case mountain approaches in reverse along the bend of the water, showing great affection. Nine surrounding peaks rise up to the sky, especially clear and elegant. After the Fan family was buried here, a father had ten sons, nine of whom passed the imperial examinations. The only one who did not pass was Xiangxi Master Fan Jun, who devoted himself to studying the Way, and was regarded by the world as a great scholar. Therefore, until today, the common people still tell the story of the Fan family's "ten sons, nine successful in the exams."

或問：朝案亂雜之說，固已聞命。然一山朝拱者，又有謂孤峰獨秀而不吉，何也？答曰：此說是論龍身，非論朝砂也。蓋龍法忌孤峰獨秀，恐其單寒。所謂龍怕孤單，而貴有蓋送護從者是也。朝砂則欲其聳秀。苟有一峰挺然獨異，秀入雲表，乃極貴之格，砂法中謂之文筆插天。若坐下龍穴眞的，主理學大儒、神童狀元之貴，又何忌夫一峰之獨秀乎？

Someone asked: I have understood the reason why chaotic mountains called "Chao Shan" and "An Shan" are considered inauspicious; but when there is only one mountain coming to pay homage, some people say "a single peak standing alone" is not auspicious. Why is that? The answer is: that statement refers to the dragon body, not the facing hills. According to the principles of the dragon, it is indeed inauspicious for a single peak to stand alone, as it appears lonely and thin, so the dragon fears being alone and prefers to be accompanied by "cover" and "send" mountains as well as protective hills. However, facing hills are the opposite; they require being tall and elegant. If there is a single peak that stands tall and distinct, beautiful and reaching towards the sky, this is actually a very auspicious pattern, known in the art of hill assessment as "the brush pen piercing the sky." As long as the dragon and the site are truly suitable, such a peak will indicate the emergence of great scholars, prodigies, and top-ranking scholars, so why should a single peak standing alone be considered inauspicious?

嘗見朱文公、王荊公之祖地，羅一峰公陽宅也，皆是一峰特秀，豈可謂孤峰獨秀而不吉？或曰：誠如所論，則《雪心賦》內“文筆孤單”之說非與？曰：《雪心賦》後人更換本文處極多。嘗考董德彰所注本作“文筆欹斜”，頗為有理。蓋《賦》既有文筆孤單之忌，又何復云“尖峰秀出，只消一峰兩峰”？豈應自相矛盾如此？其不足信明矣。

We once visited the ancestral tombs of Zhu Xi and Wang Anshi, as well as the residence of Luo Leng, and in front of each place there was a particularly elegant mountain peak. Can it really be said that "a single peak standing alone" is inauspicious? Someone else asked: If you say this, then the phrase "solitary pen" in Bu Yingtian's "Xue Xin Fu" must be wrong, right? The answer is: "Xue Xin Fu" has been altered by later people in many places. We checked the annotations by Dong Dezhang, and this sentence was originally "the pen is slanting," which makes a lot of sense. If "Xue Xin Fu" considers "solitary pen" as an omen of bad fortune, how can it also say "a sharp peak emerging, only one or two peaks are enough"? How could there be such a contradiction? Clearly, the phrase "solitary pen" is not reliable, which has become very clear.

且龍穴眞貴，雖朝峰欹斜，亦不為大害，但稍減力而已。嘗觀寧都縣尚書董文僖公祖墳頓鍾形在縣之地名璜坊者，前峰欹側，其課云：“可惜狀元峰不正，他年亦作探花郎。”果出文僖公越，登成化已丑科探花，官至禮部尚書。可見地之美惡在龍穴，而不在於前朝之峰。故雖欹斜亦且出貴，而何孤峰獨秀之足忌哉！

Moreover, if the dragon is true and the site is noble, even if the peak of the facing mountain is slanted and not properly aligned, it is not a major harm, but merely a slight reduction in power. We have seen the ancestral tomb of Dong Wenxi Gong from Ningdu County, which has a form called "Dunzhong." It is located in the place called Huangfang in that county. The peak in front is slanted. At that time, the interpretation said: "It is a pity that the状元 peak is not properly aligned; in future years, there might still be a candidate for the third place in the imperial examination." Later, indeed, Dong Yue, Dong Wenxi Gong, passed the imperial examination as the third place in the Chenghua Jichou examination and became the Minister of Rites. This shows that the quality of a site depends on the dragon and the site, not on the peak in front. Therefore, even if the peak is slanted, it can still produce noble people, so why should we be afraid of the term "solitary peak standing out"?

穴前案外之山，謂之前應；穴後玄武頂背之山，謂之後照。亦曰前照後蓋，即前朝後坐之山也。謝氏謂之前親後倚；陳氏謂之在後者為寶殿，在前者為龍樓；卜氏謂前帳後屏；劉氏謂特秀在前，屏幛在後；鄭氏謂“群峰獨秀矗矗於其前，疊帳獻奇層層於其後。”皆指此也。

The mountain in front of the site, beyond the case mountain, is called "qian ying"; the mountain behind the site, at the back of the black tortoise's head, is called "hou zhao". Some refer to them as "qian zhao hou gai", which essentially means the two mountains in front and behind, with the former coming to face the site and the latter sitting behind it. Xie氏 calls them "qian qin hou yi"; Chen氏 refers to the one behind as "bao dian" and the one in front as "long lou"; Bu Ying Tian calls them "qian zhang hou ping"; Liu氏 says that the special peak in front and the screen-like mountain behind are the two; Zheng氏 describes them as a group of peaks standing alone in front of the site, and layers of mountains arranged behind the site. Although the names vary among different schools, they all refer to these two mountains in front and behind.

周東樓謂前應即第二重案山，及三重五重皆是。要尖如筆，卓如笏，方如誥軸，重高一重，如襯錦然，皆端正美好者是也。後照即福儲峰，乃祖山在結頂之後，或兩臂之外，尊貴高大，矗矗然托護於玄武，如寶座，如御屏，如幃帳、簾幙者是也。

Zhou Donglou said, "The 'front response' refers to the second mountain range, and the third, fifth, and other outer ranges are also included. They should be either sharp like a brush pen, or upright like court officials' hand fans, or square like official documents. Each range should be higher than the previous one, like layers of a silk brocade with the base underneath. Moreover, they should all be upright and beautiful. 'The rear support' refers to the 'Fu Chu Peak,' meaning the ancestral mountain falls behind the peak of the site, or on the left or right arms, noble and lofty, standing upright to protect the Black Tortoise area. Its shape resembles a throne, an imperial screen, a curtain, or a hanging curtain."

若回龍、脫龍、橫龍之穴，不得祖宗為照山，亦須外山之尊貴高大者在後托護之，使玄武枕以為照，而不陷於空亡可也。有等怪穴，翻身逆勢，坐空以當朝水者，又有坐後有深潭融注，或水纏遶合襟者，皆不以此拘也。

If the type of site is "Hui Long," "Tuo Long," or "Heng Long," and it is not possible to use the ancestral mountain as the supporting mountain, then there must be an external noble and tall mountain behind to support and protect it, allowing the Black Tortoise to rest and become the rear support, avoiding the situation of being empty and unsupported at the back, known as "Kong Wang." Another type of strange site turns around and goes against the main trend, intentionally sitting on an empty space to receive the water coming directly in front; there are also sites where there is a deep pool gathering water behind the mountain, or water coming from behind winding around and meeting in front to form "He Jin": these types are not restricted by the rule that a mountain must be present at the back.

其前應之山，若得有近案山可關內堂，則外雖無應山，不害其為吉地。卜氏云“外聳千重，不若眠弓一案”是也。楊公以向前空闊無朝應為人刦。若當面有水陽朝，或有低近之砂橫抱，則不忌。故曰：“人刦當從向上求，面前空闊要遠朝如無遠朝，是犯人刦。有水特來砂橫抱，信知人刦小為妖。”

As for the mountain that should be in front, if there is a case mountain nearby that can block and guard the inner bright hall, then even if there is no corresponding mountain outside, it will still be a favorable site. Pu Ying Tian said that although thousands of distant mountains may rise up, they are not as good as a single curved case mountain like a bow lying close in front. This is exactly referring to this point. Yang Yunsong called the situation where the site faces an open and empty area without any mountains facing it as "ren jie." However, if there is bright water flowing towards the site or low, close hills embracing the front of the site, there is no need to avoid it. Therefore, he said: "Ren jie should be examined from the direction of the orientation. If the front is completely open, there must be distant facing mountains; if there are no distant facing mountains, then it is committing ren jie. But if there is water specially flowing towards it and hills embracing it, then one can know that the harm of ren jie is only minor."

大抵前應後照山俱全而重疊者，尤為上吉。二者較之，後照尤緊。萬物負陰而抱陽，故穴後不可以無屏障以蔽背風。其坐後高山，亦謂之天柱峰。卜氏云：“天柱高而壽彭祖。”亦謂之福儲峰。趙緣督云：“後座重重高照，百福攸集。”故有此山，則主福壽雙全，康寧百順，人丁蕃衍，富貴攸久。

In general, the most auspicious situation is when both the front response and the rear support are fully present and layered upon each other. Among these, the rear support is particularly important. All things rely on the yin behind them and embrace the yang in front. Therefore, the site of a dwelling must have a barrier behind it to block the wind coming from the rear. The high mountain behind the seat mountain is also called the "Heavenly Pillar Peak." It is said that a family with a high Heavenly Pillar Peak can live as long as Pengzu; it is also called the "Storehouse of Blessings Peak." Zhao Yuandu said that when the rear mountains are high and layered, they reflect the surroundings and gather all kinds of blessings. The term "Storehouse of Blessings" refers precisely to the accumulation of blessings behind. Therefore, as long as there is this mountain behind, it signifies a fortune of both blessings and longevity, peace and prosperity, numerous descendants, and enduring wealth and honor.

如承天曾司空始祖地在彭澤者，其前應後照重疊齊整，故司空喬梓，高壽厚福，夫婦齊眉。諸孫蕃衍，四世同堂，滿門朱紫，百福咸集，是其格也。又徐國公始祖地在豐城者，亦以後枕帝座，蓋照有力，前應齊全而吉。二圖並具下。

For example, the ancestral tomb of the former Minister of the Capital City, Zeng Sikong's family, was located in Pengze. The land there had a front and rear that were layered and clearly defined, so Zeng Sikong and his sons lived long and prosperous lives, their spouses remained together until old age, their descendants multiplied, and they lived in harmony with four generations under one roof. The entire family consisted of high-ranking officials wearing red robes and purple sashes, with all kinds of blessings gathering together, which was exactly the result of this layout. Another example is the ancestral tomb of the Marquis of Xu Kingdom, located in Fengcheng, which also had a mountain called "Imperial Seat" behind it, providing strong support, and a complete front view, thus bringing good fortune. The maps of these two pieces of land are attached below.

右地在彭澤九都，土名橋亭。其龍來自鳴水山，遠不詳述。至計家嶺，頓起御屏為少祖。棲閃數節，橫列大帳，中峰獨聳福儲。又數節入首，列三臺。中臺推出正體太陽金星，開口結穴。穴間平坦，左右包裹重疊，取作蓮花形花心穴。

The land depicted in the diagram is located in Jiu Du, Peng Ze County, with a small name called Qiao Ting. Its dragon ridge originates from Mingshui Mountain, but the distance is too great, so it is not described in detail here. When reaching Jiajia Ling, a mountain suddenly rises in a shape resembling an imperial screen, serving as the minor ancestral mountain. Following this, the terrain shifts left and right for several sections, then spreads out horizontally to form a large encampment. In the center of this encampment, a single peak rises, known as the "Fu Chu Peak." Continuing further, it reaches the "Ru Shou" point, where three mountains form the "San Tai" formation. The central mountain produces a standard "Tai Yang Jin Xing" shape, opening to form the qi field. The ground within the qi field is flat, with mountains surrounding it on both sides, thus forming the shape of a lotus flower. The qi point is located at the center of the flower.

穴下餘氣鋪氈，明堂融聚，近案順水拜伏，為謝恩領誥。外洋諸峰，如掛榜，如天馬、文筆、席帽，種種羅列，前應後照齊全。水口獅象捍門，流神遶青龍，纏玄武，諸吉咸備，眞美地也。

The excess earth energy beneath the site spreads out like a carpet, the water in the bright hall gathers and does not disperse. The nearby case mountain follows the water flow and bows down, resembling a minister receiving an imperial decree. Many peaks outside the site appear like a golden scroll, a heavenly horse, a writing brush, and a hat, various forms arranged in front. At the water mouth, two mountains shaped like a lion and an elephant act as gatekeepers. The water flows around the azure dragon side and winds around the black tortoise behind. All kinds of auspicious signs are present, truly a fine site.

元至正間，曾氏葬寶二公。公四子，伯永一，居橋亭；仲曰永二，居柳樹下；叔曰永三，居小嶺。今皆富盛。季曰永四公，以武功從太祖高皇帝肅清江漢，定藉安陸今承天衛官藉。再傳百戶公，三傳萬戶公，延及於今，世襲千戶。

In the Yuan Dynasty during the Zhenzong period, the Cang family buried their ancestor Bao'er Gong here. Bao'er Gong had four sons: the eldest, Yongyi, lived in Qiaoting; the second, Yonger, lived under the willow tree; the third, Yongsan, lived in Xiaoling, and all of them are now prosperous and flourishing. The fourth son, Yongsi Gong, followed the Great Emperor Zhu Yuanzhang with his military skills to pacify the Jianghan region, and settled in Anlu, which is now the Chengtian Garrison military records. The next generation was the Bahu Gong, then the Wanhu Gong, and this has continued to the present day, with the family passing down the position of thousand households through generations.

知縣公遜，歲薦。今金堂贈太保、尚書。贈員外公輝，以孫貴，贈太保、尚書。七代陽白公璠，登進士，官陝西少叅。致仕，進階中憲大夫，累封太保、工部尚書。羅泉公秉，歲薦，授光祿署丞。八代確庵公省吾，登進士，累官太保、大司空，衣蟒束玉，世代皆一品恩榮。廩生速庵省吾、可庵宗吾，及九代諸孫，人文濟濟，福祉未艾雲。按：是地也，龍勢雄猛，武星結穴，力量全，故主世襲簪纓。天柱高，福儲厚，故主享遐齡，備百福。前沙順水拜伏，故離鄉顯貴。餘氣多，故人丁衍，運祚永。

The county magistrate, Mr. Zeng Xun, was recommended for office by a yearly tribute candidate and is now serving in Jintang, having been posthumously honored with the titles of Grand Tutor and Minister of the Board of Rites. His son-in-law, Mr. Zeng Hui, was also honored with the same titles due to his descendants' achievements. The seventh-generation Yang Bai Gong Zeng Fan passed the imperial examination, served as a deputy commissioner of the Shaanxi Provincial Government, and upon retirement was promoted to the rank of Zhongxian Da Fu. He was repeatedly honored with the titles of Grand Tutor and Minister of the Ministry of Works. Mr. Zeng Bing, recommended for office by a yearly tribute candidate, was appointed as a deputy official in the Imperial Sacrificial Bureau. The eighth-generation Que'an Gong Zeng Shengwu passed the imperial examination and held various high-ranking positions, eventually becoming Grand Tutor and Minister of the Ministry of Works. He wore a dragon robe and a jade belt, and his family enjoyed the honor of the first rank for generations. His sons, Su'an Shengwu and Ke'an Zongwu, as well as the descendants of the ninth generation, are all outstanding individuals, and the family's blessings have not yet reached their peak. The author comments: This dragon site has a strong and powerful momentum, and the burial site is formed by a star associated with military affairs, making the energy complete and thus ensuring that the descendants will inherit official ranks for generations. The Tianzhu Peak is high, and the Fu Chu Peak is thick, thus ensuring long life and abundant blessings. The ridges in front of the burial site follow the water flow and bow down, thus indicating that success comes after leaving the hometown. The excess energy at the burial site is abundant, thus ensuring a large population and long-lasting family fortune.

右地在豐城，土名桐槽。其龍自羅山入臨川境，轉至桐槽，繫省龍分結，迢遞而來。將入局，橫列大帳，左右天乙、太乙中聳，帝座秀異清奇。正脈從帝座中逶迤而下，復開九腦芙蓉帳。帳中頓起大貴人，聳立特異，節節上格貴龍。復大斷，霞帔過脈，隱隱三臺掛角而下，撒落平坡，開口結穴。

The land in the diagram is located in Fengcheng, with a small name called Tongcao. Its dragon ridge comes from Luoshan mountain, enters the territory of Lincun, and turns to Tongcao. It is a main dragon branch from the provincial capital, coming a long way. As it approaches this site, a large account (a ridge) spreads out horizontally, with two peaks on either side named "Tianyi" and "Taiyi", and the one in the middle is called "Dizuo", which is elegant and unusual. The main ridge flows down from the center of Dizuo, then spreads out again into a second "Jiu Nao Hongrong Zang" (Nine-Brain Lotus Pavilion). Within this pavilion, a peak called "Dagui Ren" (Great Nobleman) suddenly rises, standing out distinctly, with each section resembling a high-ranking noble dragon. After another significant break, it takes the form of "Xiapei" (Silk Robe) to cross the ravine, faintly showing three platforms, slanting down and spreading out to a flat slope, opening to form a climax.

到頭丑怪，穴似散漫，龍虎帶劍，似乎分飛不顧，俗見無不驚駭。殊不知大龍乾地，曜氣發露，貴秀全在於此，但不利初年耳。徐氏宋建炎四年葬後，果不利，從戌遷濠州，生王，為我皇朝開國元勲，朝班廟享，皆居第一，封魏國公，進中山王，三代追封王爵。女為文孝皇后。次子永昌，復以成祖推功，封定國公，南北兩京，世襲公爵，俱掌兵政。諸勲貴莫與比論。舊有記云：“桐槽大地，獵獵塌塌。火腳金頭，卻似牛軛。帝座後殿，貴人前席。日月捍門，龍虎持戟。有人葬著，王侯兩國。百年已後，富貴方得。若問發跡，先須江北。

At the end, the shape is ugly and strange, and the burial site appears loose and scattered, with the Azure Dragon and White Tiger ridges both having sharp, sword-like stone tips, seeming to fly apart, neither caring for the other. Common people see this and are naturally frightened. But they do not know that this is a site formed by a great dragon ridge, with the 'Yao Qi' (Radiant Qi) exposed, where nobility and excellence are present. However, the first few decades will be unsmooth. After the Xu family was buried here in the fourth year of Jianyan during the Song Dynasty, they indeed faced difficulties. They were sent to guard the border and moved to Haozhou, where they gave birth to Xu Da, the first great general of the current dynasty. He held the highest position in the court and was enshrined in the Temple of the Ancestors. He was granted the title of Duke of Wei, later promoted to Duke of Zhongshan. His three generations were posthumously granted the title of Duke. His daughter became the Wenxiao Empress. His second son Xu Yongchang, for his role in supporting the founding emperor, was granted the title of Duke of Dingguo, and his descendants inherited the title of Duke in both Nanjing and Beijing, holding military power. No other family of generals and nobles could match the Xu family. There was once a record that said: "This great land of Tongcao, the mountain shape is grand and spreading out; the feet are of the fire shape and the head is of the metal shape, looking like a cow yoke. The mountain of the Imperial Seat serves as the rear hall, and the peak of the Nobleman is in front. The mountains of the sun and moon guard the water mouth like gates, and the dragon and tiger ridges hold spears and halberds. If someone is buried in this site, two Dukes and Marquises can emerge. However, it will take a hundred years before true wealth and honor arrive. If one asks where the rise will begin, one must first go to the north of the river." The quoted record from the original text only has an opening quotation mark and no closing one, and the text ends at "first go to the north of the river."

按：是地也，龍分省城正幹，穴枕帝座，故力量大。日月捍門，故王侯之尊。穴怪《怪穴訣》云：“金頭火腳，葬火消爍；火腳金頭，葬下封侯。”此火腳金頭也，堂氣順，故發越遲。龍虎俱帶貴曜，兄弟皆掌兵權。曜飛楊，局逐水，故離鄉而貴。雖然，徐氏之貴地尤多，未必全在此穴。但其鉗記若是，其驗亦神矣哉！

The author explains that the dragon of this site branches off from the main dragon line running straight from the provincial capital, and the grave site rests on the "Imperial Seat" mountain, thus possessing great power. The mountains of the sun and moon guard the water mouth like a gate, hence indicating the status of a prince or noble. The shape of the grave is peculiar. According to the "Strange Grave Site Manual," a metal head paired with a fire foot will result in the grave being burned down; but a fire foot paired with a metal head will result in attaining a noble title. This site exactly matches the fire foot and metal head. The qi of the bright hall flows smoothly with the water, hence success comes later. Both the azure dragon and white tiger carry the noble "radiance," hence the brothers hold military power. The radiance is vigorous and the situation follows the water away, hence one must leave the hometown to achieve prominence. Nevertheless, the Xú family originally possesses many noble sites, and it is not necessarily all from this single grave. However, the prophecy in that record is remarkably accurate and its fulfillment is truly miraculous.

傳疑晉郭景純至豐城，改扦邑治。見此水口有日月捍門二阜，訝曰：“此內有至尊地乎？”隨察之，曰：“日月反位，非至尊，不過王侯地耳。”遂私作記而去。觀其神驗如此，信非景純不能。

A tale of doubt: In the Jin dynasty, Guo Pu and Guo Jingchun came to Fengcheng to re-determine the site for the county's administration. He observed that at this water mouth there were two earth mounds resembling gateways, and he exclaimed: "Is there perhaps a supreme place for a sovereign here?" He then examined it more closely and said: "The positions of the sun and moon are reversed; this is not a supreme place, but merely one that produces kings and dukes." He then privately wrote an account and left. Looking at his accurate judgment, it is indeed not the work of someone like Guo Jingchun.

左輔右弼者，龍穴貴證也。在穴之左右特起兩山，夾耳對峙者，尤為緊切。要夾照登對，不相參差為美。又要高低、大小、遠近相等，方為合格。或圓聳如太陰太陽，謂之日月夾照；或卓立如頓筆展旗，謂之文武侍衛；或方平延褒，謂之列幛列屏；或圍遶盤旋而包裹，或高峙秀拔而拱夾，或重重疊疊，如禁衛兩班；或濟濟森森，如影從萬卒。此皆左輔右弼，侍衛之砂之至貴者也。

"The Left Assistant and Right Assistant" are a sign of a true dragon and noble site. They refer to two mountains rising specially on the left and right sides of the site, like the two ears of a person surrounding the site and facing it directly. This is most important. These two mountains must correspond to each other, be in pairs, and not be uneven with one in front and one behind. They should be of similar height, size, and distance from the site to be considered good. Some are round and tall, resembling the stars "Taiyin" and "Taiyang," called "Sun and Moon Flanking"; others stand upright and firm, like a pen stand or a banner unfurling, called "Literary and Martial Attendants"; some are square and flat, extending widely, called "Rows of Screens and Panels." Some encircle and wrap around the site, some rise high and clearly, being graceful and upright while flanking on both sides, some are layered and overlapping, resembling guards standing in two lines in a palace, and some are densely and solemnly arranged, like ten thousand soldiers following closely. These are all examples of Left Assistant and Right Assistant, the most noble forms among the attendant hills.

其在後龍之左右者，謂之天以太乙；其在過峽之左右者，謂之天角天弧；其在前朝之左右者，謂之金吾執法；其在明堂之左右者，謂之天關地軸；其在水口之左右者，謂之華表捍門。一皆輔弼推類之易名也。其或邊有邊無，邊多邊少，邊高邊低，邊大邊小，則不合此格，貴又差輕矣。

This type of mountain that accompanies the main ridge varies in position and thus changes its name: those growing on the left and right of the rear dragon are called "Tian Yi Tai Yi"; those on the left and right of the ridge passage are called "Tian Jiao" and "Tian Hu"; those on the left and right of the facing mountain are called "Jin Wu" and "Zhi Fa"; those on the left and right of the bright hall are called "Tian Guan" and "Di Zhou"; and those on the left and right of the water mouth are called "Hua Biao" and "Han Men." All of these are derived from the category of auxiliary mountains, merely given different names. If one side has them while the other does not, if one side has more while the other has less, if one side is higher while the other is lower, or if one side is larger while the other is smaller, then this pattern is not correct, and the auspicious energy will be greatly reduced.

天門地戶，亦名三門五戶。在法天門欲其開闊，地戶欲其閉密。卜氏云：“垣局雖貴，三門逼窄不須觀。形穴雖奇，五戶不關何足取。”又云：“所貴者五戶閉藏，所忌者三門緊窄。”蓋穴之左右，不問青龍白虎，但水來一邊謂之天門，水去一邊謂之地戶。

"The Heaven Gate and Earth Gate are also called the Three Gates and Five Halls. According to the rules, the Heaven Gate should be open and bright, while the Earth Gate should be closed tightly.卜应天 said: Although the surrounding terrain may be noble, if the Three Gates are narrow and constricted, it is unnecessary to look further; although the shape of the site may be peculiar, if the Five Halls are not sealed, there is nothing to be valued. He also said: What is valuable is that the Five Halls are closed and concealed; what is to be avoided is that the Three Gates are narrow and not open. Here, the term Heaven Gate and Earth Gate refers to the left and right sides of the site, regardless of whether they are the Azure Dragon or the White Tiger. The side from which water flows is called the Heaven Gate, and the side to which water flows is called the Earth Gate."

趙緣督云：“水從左來流右去，左邊為天門，右邊為地戶；水從右來流左去，右邊為天門，左邊為地戶。不拘青龍白虎，但水來一邊要開闊寬暢，山明水秀，水去一邊，要高帳緊密，閉塞重疊，不見水去為吉。合此則結作眞，力量大，發福速，運祚遠。若天門當開而反閉塞，地戶當閉而反寬曠，乃是山水不相交會，此處決無眞龍結作，不必尋索穴場也。”

Zhao Yuan Du said: If water comes from the left and flows to the right, then the left side is the Heaven Gate and the right side is the Earth Gate; if water comes from the right and flows to the left, then the right side is the Heaven Gate and the left side is the Earth Gate. There is no need to call them Qinglong or Baihu. Instead, look at the side where the water comes from; it should be open and spacious, with clear mountains and beautiful water. The side where the water goes should have high and dense hills blocking it off, layer upon layer, so that when standing at the site of the mound, one cannot see the water flowing out. This is auspicious. If these conditions are met, the formation is genuine, strong, and brings quick blessings and long-lasting family fortune. Conversely, if the Heaven Gate should be open but is instead blocked, and the Earth Gate should be closed but is instead open, then the mountain and water do not meet, and this place will certainly not have a true dragon formation. There is no need to look for the site of the mound at all.

世俗有誤執白虎不宜高昂，而不察水之來去者，是未獲眞訣，而以白虎為眞虎耳。殊不知青龍白虎，乃術家假借此名，以稱左右之砂而已。只要收水一邊山勢強盛有力，收得水住，使氣便融聚。董氏德彰謂“下砂收盡源頭水，兒孫買盡世間田”是也地戶與下手及水口之砂同推。既曰下手砂，又何可拘青龍白虎？

Some people in the world rigidly adhere to the saying "White Tiger should not be lofty," but fail to examine the direction from which water comes. This shows they have not grasped the true method, and they fear the White Tiger as if it were a real tiger. They do not realize that the terms Qinglong and Bahu are merely names borrowed by geomancers to refer to the ridges on either side of the site. What is truly important is that the ridge on the side where water is collected should be strong and powerful, able to hold the water, thus allowing the qi to gather and not disperse. Dong Dezhang said, "The ridges below collect the source water, and the descendants will purchase all the land in the world," which precisely expresses this idea; the method for determining the "downstream ridge" and "water mouth ridge" is exactly the same as that for the "ground gate." Since it is already called the downstream ridge, how can one be rigid about whether it is Qinglong or Bahu?

且極大之地，秉生殺權，為都邑省郡者，右砂強勝。如京師之西山，南畿之雞籠、石頭城，福建之虎頭，江西之西山，浙江之西湖諸山，莫不皆然。此又以右勝為威武之權耳。第尋常小可之地，又不可以此為法也。

Moreover, in large areas where people hold power over life and death and control the cities, provinces, and prefectures, the right side's ridges are often stronger than the left. For example, the western mountains of the capital, the Jilong Mountain and Shitoucheng of Nanjing, the Hutou Mountain of Fujian, the western mountains of Jiangxi, and the mountains around West Lake in Zhejiang all follow this pattern. This is to symbolize the authority of power through the dominance of the right over the left. However, this applies only to large-scale situations; it cannot be applied to small local areas.

羅城垣局，即前朝後托相連於周圍者也。要重重疊疊，高聳周迴，層層級級，盤旋圍遶，補缺帳空，如城之有女牆垛者，故曰羅城。又如天文三垣星象，各有圍垣之星以衛帝座，故又謂之垣局。垣局者，即羅城也。

"The 'Luocheng Yuanju' refers to a series of mountains in front that face towards the main structure and a series of mountains behind that support and protect it, with these mountains connected to each other and forming a circle around the main structure. They should be layered and towering, encircling the area completely, with each level winding and surrounding the space, filling in gaps and covering voids, just like the walls of a city with parapets and battlements, hence the term 'Luocheng'. It is also likened to the three celestial enclosures in astronomy: Ziwu, Taimei, and Tianshi, each surrounded by stars that guard the imperial throne, hence the term 'Yuanju'. 'Yuanju' and 'Luocheng' are essentially the same thing."

卜氏云：“紛紛拱衛紫微垣，尊居帝座；重重包裹紅連瓣，穴在花心。”又曰：“山外山稠疊，補缺幛空。”又曰：“華表捍門居水口，樓臺鼓角列羅城。”賴氏曰“四神八將應位起”，楊氏曰“外山百里作羅城”，皆善言垣局之情狀者也。大抵欲其寬大周圓，不知水從何出。朱子曰：“拱揖環抱無空缺處，宛然自一乾坤。”乃羅城之上吉也。

Bo Yingtian said: The mountains are numerous and surrounding each other, like the Purple Micro垣 surrounding the noble imperial throne; they are layered and enclosed, like red lotus petals, with the site located at the center of the flower. He also said: There are mountains outside the mountains, dense and overlapping, filling the gaps and covering the empty spaces. He also said: The Huabiao and Hanguan guard the water mouth, while the building towers and gongs and horns form a Luo Cheng. Lai Buyi said that the four divine generals and eight generals each rise as peaks according to their directions, and Yang Yunsong said that mountains hundreds of li away also serve as the Luo Cheng. These statements all accurately describe the situation of the Yanju. The overall requirement is to be wide and round, so that from the site, one cannot see where the water flows out. Zhu Xi said: The group of mountains bow and pay homage, surrounding the site in a circle without any gaps, forming a complete heaven and earth on their own. That is the highest auspicious pattern of the Luo Cheng.

樂，喜好也。橫龍之穴，喜有此山托帳於後。樂山者，穴後樂托之山，正應穴場而蓋托者是也。撞背來龍結穴，及穴星起頂者，皆不論樂。惟是橫龍穴，及凹腦、側腦、沒骨等穴，必要樂山貼身蓋應，方為眞穴。廖氏云：“橫龍結穴必要鬼，樂山宜後峙。”吳公云：“擔凹攀鞍要樂山，切須貼背應穴場。”故樂山為枕穴之砂，不可不審。

The character "乐" here means to like or be fond of relying on: the site formed by a transverse dragon ridge prefers to have such a mountain stretching out like a tent behind it for support.the so-called "乐山" refers to the mountain behind the site that faces the site, covers and protects it. Any site formed by a straight ridge hitting the back of the site, or a site star that is high and prominent on top, does not need to consider having a "乐山". Only sites formed by transverse dragon ridges, as well as types like "凹脑", "侧脑", and "没骨", must have a "乐山" closely covering and supporting the site to be considered a true site. Liao Jinjing said: sites formed by transverse dragon ridges must have a ghost star, and the "乐山" should stand tall behind. Wu Jingluan said: sites like "担凹" and "攀鞍" must have a "乐山" that closely supports the site behind. It is clear that the "乐山" acts as a pillow for the site, and must be carefully examined.

然樂有三格，曰特樂、曰借樂、曰虛樂。特樂者，遠遠特來，挺然貼穴；借樂者，雖非特來，而橫帳貼穴，不令空曠；虛樂者，既非特來，又不橫遶，而低陷躲閃，散亂遠曠，枕穴不著者也。特樂為上，借樂為次，虛樂不可用矣。

The site of a dwelling is divided into three levels: first is "special joy" (特乐), second is "borrowed joy" (借乐), and third is "hollow joy" (虚乐). "Special joy" refers to a mountain that comes from afar specifically to be near the site, standing upright behind the pit. "Borrowed joy" means that although the mountain is not coming specifically, it has a horizontal structure covering the back of the pit, preventing the back from being open. "Hollow joy" means that neither is the mountain coming specifically nor is there a horizontal structure, but it is low and scattered, distant and open, making it impossible for the pit to rely on. Among these three, "special joy" is the best, "borrowed joy" is next, and "hollow joy" is not suitable.

其於形象，皆不必拘。惟以端然卓立，高闊帳護，不令空缺為吉。且樂星亦不拘定是本身山，只客山亦可。若得樂下之水流到穴前，最為至貴。又穴上回頭便見樂山，或明堂中見者最吉。皆須貼背，不宜遠曠。

As for the specific shape of the乐山, there is no need to be overly strict. As long as it stands upright and sturdy, with the canopy high and wide to cover the back of the site, leaving no gaps, it is considered auspicious. Moreover, the乐山 does not necessarily have to be part of the main dragon ridge; an external mountain, or a guest mountain, can also serve this purpose. If the water flowing from beneath the乐山 can reach the site, that is most noble. Also, if one can see the乐山 by looking back from the site, or if it can be seen from the Bright Hall, these are the most favorable situations. In summary, the乐山 must be close to the back of the site and should not be too far away or too distant.

特樂圖。借樂圖。虛樂圖。此遠山特來，挺然貼穴應樂者，至吉，主驟發富貴，大旺人丁，康寧長壽。此橫幛貼穴，不空缺，正樂應，亦有力，是吉地眞穴，福祉於特樂。此穴後空虛，無正樂，雖有小山，偏旁低閃，不枕穴場，是凶地假地。

There were originally three pictures, with the titles in order: "Special Joy Diagram," "Borrowed Joy Diagram," and "Hollow Joy Diagram." Now only the titles and the explanatory texts beneath them remain; the actual diagrams are no longer present. The explanation for the first diagram states: distant mountains specially come to meet, standing upright against the back of the site, forming a joyful mountain, which is most auspicious, indicating sudden wealth and honor, a large increase in descendants, and health and longevity. The explanation for the second diagram states: horizontal tents closely cover the back of the site, leaving no gaps, with the front joyful mountain providing some support, which is also strong, making it a true auspicious site and true穴, with fortune second only to the Special Joy. The explanation for the third diagram states: the site is empty behind, with no proper facing joyful mountain. Although there are some small hills, they are located to the sides and are low and evasive, failing to support the site, which is a false and凶 site.

右地在浮梁縣北鄉，金探花公達葬父地也。其龍甚遠。將作穴，開帳中落出脈，連起數節文星，落下平坡，成盧鞭嫋、落地梅花之格。兩畔小埠夾從，正脈中行，壘壘復起文星，跌斷結咽，入首結天才凹腦之穴。後樂貼背，撐頓有力。

The land shown in the diagram is located in the northern town of Fuliang County, and it is the burial site for Jin Daha, the son of Jin Tanhua. Its dragon coming from afar is very long. As it approaches the point of convergence, the terrain opens up like a tent, with the central line dropping down to form a pulse, which then rises successively several sections of "Wen Xing" (literary stars). It then falls onto a flat slope, forming two patterns: "Lu Bian Niao" (reed whip swaying) and "Lu Di Mei Hua" (falling plum blossom). On both sides, there are small hills that enclose it, and the central line runs through the middle, rising again in layers of "Wen Xing," then breaking off and converging into "Huangyan" (throat). At the "rush" point, it forms a "Tian Cai Ao Nao" (heavenly wealth concave head) site. Originally, this site was called "Tian Cai" (heavenly talent). The mountain behind the site, called Le Mountain, tightly adheres to the back of the site, providing strong support and stability.

前面堆堆疊疊，奇峰朝拱。明堂湖田融注，下關抱衛有情，曜氣壇褥，證應明白。繫艮龍入首，扦巳丙相探花公春秋二榜，皆在丙科，是其驗也，卯水朝入。以攀鞍穴後樂撐貼，取作躍馬赴敵形，屯軍案，眞特樂有力，催官之格也。嘉靖辛丑年卜葬，後六年丙午，公乃發魁。又十年丙辰，會元及第。今富貴方隆。

The mountains in front of the burial site are piled up and layered, with strange peaks coming forward to pay homage. In the bright hall, lake water and paddy water gather together without dispersing. The sand at the lower gate surrounds and protects the site, showing great affection. The "bright qi" appears clearly like a坛 and a褥, with various signs clearly evident. This dragon enters from the direction of Gen, and the orientation is along the line of Si and Bing. The official who achieved the third place in the imperial examination twice in the local and metropolitan exams was ranked in the Bing category, which is exactly the manifestation of this orientation. Water from the卯 direction flows towards the burial site. Because it is a "climbing saddle" site, with a joyful mountain behind providing support, the form is called "leaping horse to attack the enemy," with a mountain of the "屯军" form serving as the case. This is indeed a powerful and effective pattern that accelerates official success. On the day of Xinchou in the Jiajing era, the burial was performed. Six years later, in the year Bingwu, the gentleman passed the local examination as the top candidate. Ten years later, in the year Bingchen, he also passed the metropolitan examination as the top candidate. Now the family is experiencing great prosperity and wealth.

左地在廣昌縣西一里，土名桃竹坑。繫縣龍分結。分後五峰中出，逶迤頓伏。將入穴，乃束氣起天財土星，橫脈結穴。穴完又起星峰，踴躍以去。立穴處似過脈狀。只是後有御屏特樂，撐貼有力，證得情眞。穴前一字文星及蛾眉為案。案外奇峰獻秀，下關逆抱包裹。前鋪官星，大河遶帶，局勢完密，眞貴地也。

The land shown on the left is located one li west of Guangchang County town, with a small local name called Taozhu Kong. It is formed by the main dragon line of the county. After the division of the ridge, among the five mountain peaks, the central ridge was drawn out, winding and undulating. As it approaches the site of thesite, it tightens its energy and rises to form a "Tiancai" earth star. The ridge then turns horizontally to form thesite. After thesite is formed, the dragon body rises again to form a star peak, moving forward vigorously, so the site of thesite appears to be just a section of the ridge passing through. The entire situation is supported by a strong and firm "Yuping" shape behind it, proving that the situation is genuine. In front of thesite, there is a "Yizwenxing" mountain and an "Emei" shaped mountain serving as the case. Outside the case, strange peaks compete to display their beauty, and the lower gate sands flow against the water to embrace and enclose. In front of thesite, there is a "Guanxing" spread out, with a big river winding around like a belt. The whole situation is complete and tight, indeed a piece of valuable land.

吏部公文淵父以疫卒洪武丙寅，抬柩至此遇雨，遂葬，今鄉稱天葬地。公時方半歲，乙丑生，後登永樂戊寅進士，累官至吏部尚書。子喬新，官至刑部尚書，諡敏肅。玄孫曰源，進士；曰濤，元解；曰沆，解元。子曰孔陽，諸公連登科甲，富貴方隆。

The father of He Wenyuan, the Minister of Personnel, died of an epidemic in the year Bingyin of the Hongwu era. When the coffin was being carried past this place, it rained, so they buried him on the spot. Now the local people call this place "Heavenly Burial Ground." He Wenyuan was only half a year old at that time, born in the year Yichou. Later he passed the imperial examination in the Wu Yin year of the Yongle era and eventually became Minister of Personnel. His son He Qiaoxin held the position of Minister of Justice and was posthumously honored with the title Minsu. His great-great-grandson He Yuan was an imperial examiner, He Tao was a top scholar in the provincial examination, and He Hang was also a top scholar. In the next generation there was He Kongyang. These several generations consecutively passed the imperial examinations, and the family's prosperity was at its peak.

右在邑北一里，土名鄭沖元，乃縣龍分結。自分脈後，過分水嶺峽，頓起丫山，開大帳，仙橋出脈，走弄數十節。入局頓起飛蛾鶴騰翼格，中垂嫩脈，落平坡，為太陰轉面開窩。窩間微乳，兩畔微鉗，穴情甚巧。前吐坦氈，左右盤纏，龜蛇捧抱，橫脈落穴。

The land shown in the diagram is located one li north of the county town, with a small name called Zhengchongyuan. It is also formed by the main dragon line of the county town. After the division of the ridge, crossing the mountain pass, a sudden rise of Yashan appears, spreading out like a large pavilion. The ridge line originates from a mountain shaped like a "Qianqiao" (bridge), winding through dozens of sections. Upon entering this area, it rises into a star formation resembling "Fei'e" (moth) and "Hetengyi" (crane spreading wings). In the center, a tender ridge descends to a flat slope, forming a hollow site created by the "Taiyin" (Great Yin) star turning its face. Within the hollow, there is a slight mound, with both sides forming a slight clamp, making the site very exquisite. In front of the site, there is a flat carpet-like area, with mountains on both sides winding around and protecting it. A mountain shaped like a turtle and another like a snake embrace the site on both sides, with the ridge running across to fall into the site.

後樂一峰，挺然特聳，取作仙人跨鶴形。明堂、朝對、下關、水口皆美，董德彰先生下，課云：“鶴騰亥脈出仙橋，卯向分明艮水朝。一峰西兌撐天柱，兩峰辰巽貼雲霄。左右龜蛇盤足下，面前丹詔列功曹。人間富貴渾閒事，定有天書詔譽髦。”

After the tomb, there is only one peak called Leshan, which stands tall and alone, thus forming the shape of "Immortal Riding a Crane." The Bright Hall, the facing mountain, the lower gate hills, and the water mouth are all beautiful. This site was selected by Mr. Dong Dezhang, who said: The crane shape rises, with the ridge coming from the亥 direction, passing through the仙桥 and facing the卯 direction. Clearly, water from the Gen direction comes to pay homage. A single peak at the West, the position of Dui, rises as the heavenly pillar. Two peaks, Chen and Xun in the southeast, reach high into the clouds. Two mountains, Guī and Shé, lie coiled on both sides. In front, a mountain shaped like Danzhao is arranged like a Gongcao. The wealth and honor of the world are considered common here, and in the future, there will certainly be an imperial edict summoning outstanding talents.

左地在豐城長安之蠏坑。其龍起孤山作祖，行數十里來，踴躍奔騰，磊磊落落。將入局，頓起九腦芙蓉大帳。帳中落脈，大斷過峽，重疊迎送。復起飛蛾，中出一脈，走弄成盧鞭三嫋貴格。結咽入首，為平面太陰文星開窩之穴。橫脈結作，借樂立穴。

This piece of land is located in Xie Kong village, Fengcheng Chang'an town. Its dragon mountain originates from Gu Mountain, travels for dozens of miles, and moves vigorously and proudly. As it approaches the site, it suddenly spreads out to form a large "Nine-Brain Lotus" structure. The ridge then descends from the structure, breaks off once, and passes through a narrow pass, with mountains coming to meet and send off in layers. Then another peak rises in the shape of a "Fly蛾" star hill, with a ridge emerging from the center, winding and moving to form the noble pattern of "Luhuan Three Whirls." It converges into a throat-like shape and enters the main point, forming a flat "Taiyin Wen Star" pit. This is a transverse ridge forming a site, and the site is established by borrowing the joy.

喜有後山高帳，樂托有力，正應其穴，所以為吉。且左右龍虎均勻，當面天馬雙峰正案，田源潮水聚堂，下關水口交固，眞可稱貴地。葬後孫氏溥發解嘉靖壬子，兄弟聯登科甲。惜乎來龍山上挖取煤炭，傷洩龍氣，故未可云盡美也。上樂砂姑出此三格，辨其眞偽，以定取舍耳。其有左樂、右樂、中樂、長樂、高樂、低樂等格，則詳於樂山證穴之下，茲不重及也。

It is fortunate that behind the site there is a tall hill resembling a canopy, the乐山 supporting and protecting the site strongly, and facing directly towards the site, thus being auspicious. Moreover, the left and right dragon and tiger ridges are well-proportioned, and in front there are two peaks called "Heavenly Horse" serving as the main ridge. The water source from the fields converges in the bright hall, and the lower gate and water mouth are securely locked, indeed making it a noble site. After burial, Sun Pu from the Sun family achieved the status of a top scholar in the Renzi year of the Jiajing era, and his brothers also consecutively passed the imperial examinations. Unfortunately, later someone mined coal on the mountain ridge, damaging and leaking the dragon energy, so it cannot be considered perfect. The above discusses the ridge of乐山, and I have only mentioned these three patterns for people to distinguish truth from falsehood and decide on their choices. In addition, there are other names such as left乐, right乐, central乐, long乐, high乐, and low乐, all of which have been explained in detail in the section "Proving the Site through乐山," so there is no need to repeat them here.