Reprint of the Volume Six Upper: "The Essential Knowledge of Human Beings for the Study of Geomancy, the Heart of Filial Piety and the Unified Tradition of the School of Heart Learning," compiled by De Xing Mountain Man Xu Shanji and written in collaboration with others.

此以下五冊，專論水法。夫天一生水，水實萬物之祖。水在天地間為最多，四海五湖，特其概耳。浴日月，浸乾坤，皆水之效靈者也。故水於陰陽家，曰山水，曰風水，水居其半，可謂重矣。而地書乃以水居四科之末，似以水為輕於龍穴也。

From here on, the next five volumes specifically discuss "water methods." Heaven produces water, and water is actually the origin of all things. Water is the most abundant element in the universe; the four seas and five lakes are only approximate descriptions. The rising and setting of the sun and moon seem as if they were bathing in water, and the heavens and earth are moistened by it, all of which demonstrate water's mysterious nature. Therefore, in the mouths of the yin-yang scholars, whether discussing "mountain and water" or "feng shui," water accounts for half, showing its great importance. However, geographical texts place water at the last of the four categories: dragon, site, sand, and water, as if considering water lighter than dragon and site.

殊不知龍非水送，則無以明其來；穴非水界，則無以明其止。蓋“外氣橫形，內氣止生”，是龍穴又賴水為證應。然則，居四科之末者，特以次序言，非以輕重言也。故郭氏曰“得水為上”，楊氏曰“未看山，先看水，有山無水休尋地”，廖氏曰“尋龍點穴須仔細，先須看水勢”，皆言水之當重，與龍穴均也。輯水法。

One does not realize that a dragon cannot be identified as to its origin without being flanked by two streams of water; similarly, a site cannot be determined as to where it stops without being bounded by water. As Guo Pu said in The Book of Burial, "External qi spreads out in form, internal qi stops and gives birth," showing that both dragon and site depend on water for confirmation. Thus, although water comes last in the four categories, this is only in terms of the order of discussion, not in terms of importance. Therefore, Guo Pu said, "To have water is the best," Yang Yunsong said, "Before looking at mountains, first look at water; if there is no water, do not seek a site," and Liao Jinjing said, "When seeking a dragon and determining a site, one must be careful; first examine the flow of water," all emphasizing that water should be given high priority, as important as dragon and site. Below is the compilation of water methods.

夫水者，龍之血脈也。《葬書》以水為外氣，良有旨哉！西山蔡文節公云：“両水之中必有山。”故水會即龍盡，水交則龍止，水飛走即生氣散，水融注則內氣聚。此自然之理也。嘗觀輕水所多禿與癭人，重水所多尰與躄人，甘水所多好與美人，辛水所多疽與痤人，苦水所多尩與傴人。是水能移人形體性情如此。且水深處民多富，水淺處民多貧，水聚處民多稠，水散處民多離。是水之關禍福又如此，孰謂地理之可忽夫水哉！

Water is the blood of the dragon. Guo Pu in the "Book of Burial" refers to water as "external qi," which is indeed very reasonable. Xi Shan Cai Yuan Ding said, "Between two bodies of water, there must be a mountain," so where two streams meet, it is the end of the dragon. When water converges, the dragon stops; when water disperses and flows rapidly, the life qi disperses; when water stagnates and converges, the internal qi gathers. This is a natural principle. We also observe that in areas with light water quality, there are more bald people and those with goiters; in areas with heavy water quality, there are more people with swollen feet and lameness; in areas with sweet water, there are more people with good appearances; in areas with pungent water, there are more people with boils, acne, and sores; in areas with bitter water, there are more short and hunchbacked people—water can indeed change people's physical forms and temperaments. Moreover, in places with deep water, the people are generally wealthy; in places with shallow water, the people are generally poor; in places where water gathers, the population is dense; in places where water disperses, people and households are scattered—water is related to fortune and misfortune in this way. Who could say that studying geography can be careless about water?

《水經》謂“五行始焉，萬物所由生，元氣之腠液。”《管子》曰：“水者，地之血氣，筋脈之流通者。”故曰水其具財也。而地理家謂山管人丁水管財，誠然不爽。然水有大小，有遠近，有深淺。觀其形勢，察其性情，而吉凶取舍有定見矣。

The Shui Jing says that water is the beginning of the Five Phases, and all things depend on it for their origin, being the essence of the original qi transformed into fluidity. The Guan Zi says, "Water is the blood qi of the earth, the channel through which its sinews and vessels flow," hence saying that water contains wealth. Geographers say, "Mountains govern descendants, water governs wealth," which is indeed accurate. However, water can be large or small, distant or near, deep or shallow: first examine its form, then observe its nature, so that one can know whether to take or let go, whether it is auspicious or ominous, with a clear mind.

然其大旨不過來者欲其屈曲，橫者欲其遶抱，去者欲其盤桓，而匯聚者欲其悠揚，囊江融瀦澄凝。登穴見之，不直沖，不斜撇，不峻急，不湍激，不反跳翻弓，不傾瀉陡跌，不射不牽，不割不穿，而有情顧穴，環繞纏抱，戀戀不舍。

The general principle is that water coming to the site should be winding and affectionate, water crossing horizontally should encircle and embrace the site, water flowing away should meander and linger, and converging water should be calm and undisturbed, like a bag holding and clarifying it. When viewed from the site, the water should not directly face the site, nor cut across diagonally, nor be steep and turbulent, nor rushing and violent, nor rebound like an arched bow, nor cascade abruptly, nor come like an arrow or be dragged away like a rope, nor cut the foot of the site or pierce the bright hall. Instead, it should affectionately look back at the site, encircle and embrace it, and linger with affection.

《葬書》所謂“洋洋悠悠，顧我欲留。其來無源，其去無流。”吳公所謂“來去之玄橫遶帶”，卜氏所謂“交鎖織結之宜求，穿割箭射之宜避”。又謂“水本動，妙在靜中。”謝雙湖氏所謂“水之吉者，聚而不散，見其來而不見其去”，傳伯通所謂“囊聚之水，深如鍋底，圓如鏡面，方如棋盤”，及“諸源會合，九曲來朝”，則盡其肯綮矣。

Guo Pu's "The Book of Burial" says, "The water flows freely and gently, looking back as if to stay. It comes without a source and goes without a flow." Wu Jingluan mentions, "The mystery of the water's coming and going surrounds the land." Bu Yingtian's "Snow Heart Assignment" states, "It is desirable to have intersecting and woven water patterns, and to avoid cutting through or shooting water." It also says, "Water is naturally moving, but its excellence lies in stillness." Xie Shuanghu says, "Good water gathers and does not scatter; it is seen coming but not going." Fu Botong says, "Water that is gathered is deep like the bottom of a pot, round like a mirror's surface, and square like a chessboard." He also mentions, "Various sources converge, and the water comes in nine bends to face the site." These statements fully explain the key principles of water in geomancy.

其間又有方位吉凶之辨，固不必盡拘，亦烏可盡棄？宜於穴法中，依繩墨以消納之，控制之，斯為盡善。且古人扦建州邑，有取於水者，如吉水縣兩水交流，狀吉文字；秀水縣，八十餘里巽水特朝。一以形吉，一以方秀，皆以水得名。而兩邑人才萃產皆多，亦見古人命名之不苟也，學者當審思之。

Among these there is also a system of determining good or bad fortune based on directions. Although one need not be overly rigid in following it, how can one entirely disregard it? When determining the site and direction of a location, one should follow the rules and incorporate it properly, controlling it effectively, only then can it be considered complete. Moreover, ancient people in selecting sites for establishing prefectures and counties also took inspiration from water: for instance, Jishui County, where two streams meet, forming the shape of the character "Ji"; and Xiushui County, where a stream from the direction of Xun specially flows in. One takes the auspicious shape of water, the other the refined direction of water, both deriving their names from water. These two counties have produced many talents, showing that ancient people were not careless in naming. Scholars should carefully reflect on this.

大抵風水之法，得水為上。故京師萬水朝宗，金陵長江特朝，而為帝都之大。三吳富甲天下，而有太湖、震澤巨浸。東魯大海外洋，與夫三楚江漢夾會，洞庭融注，西江彭蠡潀匯，而越之紹、寧、杭、臺、嘉、湖，閩之福、興、泉、漳，廣之廣、惠、潮、海等處，皆以得水而人才淵藪矣。

In general, the method of fengshui values 'getting water' above all. Therefore, the capital city has myriad streams converging, and Nanjing has the Yangtze River specially flowing in, making it the grand layout of the imperial capital. The region of Sanwu is wealthy throughout the country because it has large bodies of water such as Taihu Lake and Zhenze Lake; Shandong borders the sea and foreign waters; Sanchu has the Yangtze River and Han River converging, with Dongting Lake accumulating vast waters; Jiangxi has Pengli Lake with many streams converging. As for Zhejiang's Shaoxing, Ningbo, Hangzhou, Taizhou, Jiaxing, Huzhou, Fujian's Fuzhou, Xinghua, Quanzhou, and Zhangzhou, and Guangdong's Guangzhou, Huizhou, Chaozhou, and Qionghai area, they have all become places gathering talents because of their access to water.

夫發源水者，明堂中溯觀來源之水也。水之發源，欲其深長。深長則龍氣旺，發福必悠久。若水源短，則龍必短，發福不遠大。吳公云“來短去長，無大力量”是也。

The so-called "source water" refers to the water seen when looking upstream from the Bright Hall. The source of the water should be deep and long; a deep and long source indicates strong dragon energy, which brings long-lasting prosperity. If the water source is short and shallow, the dragon ridge must also be short, and the prosperity will not be enduring or great. Wu Jingluan said, "Short coming and long going, no great power," referring precisely to this point. When actually examining, one should follow the water seen in the Bright Hall upstream, observing how far the water originates, and how many tributaries join it along the way, to estimate the thickness of the dragon energy.

水到局者，來水入堂之謂也。水之到局，欲其入堂，欲其到口為吉。若水遠來入局，將及到明堂，卻便反挑撇去，謂之不到堂。水或到堂，而無下關收水，或不肯流至下砂攔截之處，謂之不入口，總為無益。故水以到堂入口為貴。其水之大小，則不必拘也。

The concept of "water reaching the site" refers to water flowing into the Bright Hall. For water to be beneficial, it must enter the Bright Hall and also reach the water outlet. If water flows into the site from a distance, but turns back and flows away before reaching the Bright Hall, this is called "not reaching the hall." If water enters the Bright Hall but lacks a controlling hill to stop it, or if it does not flow to the position where the downstream hills intercept it, this is called "not reaching the outlet." Both situations are ineffective. Therefore, water is most valuable when it both reaches the hall and reaches the outlet; the amount of water is not as important.

若水在逆砂之外，前雖不見，亦作到堂論。蓋大地面前多有橫砂，而外明堂水多不能見，此即明朝不如暗拱之說。如朱子論冀都之地，前面黃河環繞。自黃河至冀都數百里，豈穴前所能見哉！但此等語，非井蛙之見所可識也。

If water is located outside the reverse ridges, even though it cannot be seen when standing at the site, it is still considered to be in the bright hall. Because in most cases, the front of a large area is blocked by transverse ridges, and the outer bright hall water is often not visible. This is the saying "bright morning is not as good as dark support." For example, Zhu Xi discussed the land of Ji Du, saying that there was the Yellow River surrounding it in front. However, the distance from the Yellow River to Ji Du is hundreds of miles, which is obviously not visible from the site. Such principles are beyond the understanding of those with limited vision, like frogs at the bottom of a well.

世俗又多執送龍兩水俱要上堂，此誤也。惟順局去水地，可以兩水到堂，當面合襟。若非去水地，則只一邊到堂。蓋兩水合襟，乃穴前界脈鰕須水耳，自龍虎外則不拘之。今以論送龍水，豈不大謬矣乎！然所謂到堂入口，惟富地為然，貴地亦多有不如此者，又不必拘也。此水最速富。吾邑陳九萬祖地，葬下即發財鉅富，此格也。圖具於左。

It is common for people to rigidly follow the saying that "both waters leading the dragon must reach the bright hall," but this is incorrect. Only in a site where the water flows away properly can both waters reach the bright hall and meet directly in front of the tomb's center. If it is not a site where water flows away, then only one side of the water will reach the hall. One must understand that the term "two waters meeting" refers specifically to the "shaxu water" that cuts off the incoming ridge in front of the tomb. Outside of the dragon and tiger sands, there is no such restriction. Now, using this principle to judge the large flowing water that leads the dragon is a serious mistake. However, the idea that water must reach the hall and enter is only true for wealthy sites; there are many noble sites where this is not the case, and one should not be overly strict about it. Such water is most favorable for wealth. The ancestral site of Chen Jiuwang's family in Dexing County, where the tomb was buried and they became extremely wealthy, is exactly an example of this pattern. The diagram is attached on the left.

右地在吾邑五都，土名張村鋪官路側。其龍乃順勢翻成逆勢，氣甚旺盛。入首大斷，起連氣金星，微開鉗口。結穴臨田蘸水。穴前田源囊聚。近身一掬橫砂為案，低伏如眠弓，繞抱有情，以關堂氣，使一源之水既到堂又入口。吳公口訣所謂“水要嗑得著，砂要摸得著。”卜氏云“緊夾者福不旋踵”，惟此地為然。

This piece of land is located in the fifth district of this county, named Zhangcunpu, right beside the official road. Its dragon movement turns from a favorable trend to an adverse one, with strong energy. At the entrance, there is a large break, followed by a "Jinxing" formation that continues the energy, slightly opening like a钳口. The site is located right on a water paddy field, like a brushstroke of ink. In front of the site, the water source in the field gathers into a bag-like shape. Close to the site, there is a curved, embracing sandy hill acting as a case mountain, low and lying like a flat bow, embracing the site with affection, blocking the energy of the bright hall and ensuring that the water source can both reach the hall and enter the mouth. Wu Jingluan's诀 says "water should be touched," and Bu Ying Tian says "tight embrace brings immediate fortune," which exactly describes this land.

董公德彰為陳氏扦之，許以速發。果窀穸甫完，天尚未明，孝子秉燭以歸，路逢群盜分贓，忽見火光人眾，驚疑捕盜者至，棄財走散。陳氏因以得之，遂致驟富。今鄉人傳謂“寅葬卯發”雲。又吳書源寬為池州府張氏下一地，亦是寅葬卯發，大畧與此相同，茲不贅述。

This piece of land was selected by Dong Dezhang for the Chen family, and he predicted it would bring quick prosperity. Indeed, just after the burial, before dawn, the son carrying a candle on his way home encountered a group of robbers dividing their loot. The robbers suddenly saw a flame and a group of people, suspecting they were officers of the authorities, dropped their belongings and scattered in all directions. The Chen family thus found this batch of goods and became suddenly wealthy. Now, the local people tell the story as "Yin burial, Mao prosperity." Another instance is when Wu YuanKuan selected land for the Zhang family in Chizhou Prefecture, also buried at Yin time and prospered at Mao time, with circumstances roughly similar, so I will not elaborate further.

出口者，水既到堂，必有去處，謂之出口。水之出口，欲其彎環屈曲，迂迴深聚。《葬書》云“其去無流”，又云“顧我欲留”為妙。若直而急，淺而峻則凶矣。大抵宜羅星、游魚、北辰、華表、捍門關闌重疊之砂，則其出自美也。若水直去蕩然者，決無眞氣內聚也。

The so-called "outlet" refers to where water, having reached the Bright Hall, must eventually flow out. This place is called the outlet. The outlet of water should be winding, meandering, and deep, gathering in a secluded manner. Guo Pu's "Book of Burial" says "its flow has no direct course," and also says "it looks back to me, wishing to stay," which is most auspicious. If the water flows straight and fast, shallow and steep, rushing out abruptly, it is ominous. Generally, at the water outlet, there should be such features as "Lu Xing" (a protective star), "You Yu" (fish swimming), "Bei Chen" (North Star), "Hua Biao" (ornamental pillars), and "Han Men" (gatekeepers), forming multiple barriers. This makes the outlet beautiful. If the water flows directly away, leaving the area empty and unobstructed, it indicates that there is no true qi gathering there.

朝水者，穴前特來之水也。此水至吉。蓋風水之法，得水為上。穴既當朝，則得水矣。卜氏云：“求吾所大欲，無非逆水之龍。”予謂逆水龍固美，不若當朝之穴為尤美也。爰逆水多是枝龍，豈如幹龍，兩水夾送，至將結作處，卻翻身數節，逆當朝水結穴，力量極大。此所以不貴逆水之龍，而貴逆水之穴矣。

The so-called "flowing water towards the site" refers to water that specifically flows toward the site from the front. This type of water is most auspicious. Because the method of feng shui values "receiving water" above all, if the site is directly facing the flowing water, it is considered to have received the water. Bu Ying Tian's "Xue Xin Fu" says, "To seek what I greatly desire, it is nothing but a dragon flowing against the water." We believe that a dragon flowing against the water is good, but it is not as good as a site directly facing the flowing water. The reason is that dragons flowing against the water are mostly branches, which cannot compare with the main dragon. Two streams of water enclose and escort it, and as it approaches the place where it forms a site, it turns back for a few sections and then flows against the front flowing water to form the site, which has great power. Therefore, we do not place much importance on the "dragon" flowing against the water, but rather on the "site" formed by flowing against the water.

但水固以特來當面朝穴為吉，若或直急沖射，湍怒有聲，則反為凶。故來朝之水，又須屈折彎曲、悠揚深緩，方為合法。不可概以特朝為吉也。《葬書》既以得水為上，而陶公又謂“當面朝入，子息貧寒”，何也？正謂其沖射湍激，反帶凶煞，故爾。

However, although water that comes directly and face-to-face to the grave site is considered auspicious, if it rushes straight and swiftly toward the grave, with a turbulent and angry sound, it is actually inauspicious. Therefore, the water coming to the grave must be winding and meandering, calm and deep, only then is it considered proper. Not all direct water flow should be regarded as auspicious. Since Guo Pu's "Book of Burial" says "having water is the best," but Tao Kan also says "when water faces and enters, descendants will be poor and cold," this is because the water that rushes directly and violently is actually carryingInauspicious Sha, hence such a statement is made.

《雪心賦》云：“交鎻織結，四吉當求。”又云：“九曲入明堂，當朝宰相。”此則以其屈曲有情，水法之至吉者也。大抵朝水一勺能救貧，洋洋當面朝，當代出官僚。若欲催官催富，必得朝水之地，可取驗也。催貴如呌巖寺三地，催富如樂平江氏地，其格也，圖並具下。

Bushi Tien's "Xue Xin Fu" says "Interlocking and woven together, the four auspicious situations should be sought," and also says "Nine bends entering the Bright Hall, will produce a prime minister." This is because water that bends and flows with affection is considered the most auspicious type in water patterns. Generally speaking, even a single spoon of water facing the site can relieve poverty; if the water surface is vast and comes directly in front, officials will emerge in the current generation. If one wishes to accelerate the emergence of officials or wealth, one must obtain land with such facing water to verify it. Examples of promoting officials include three plots of land at Jiao Yan Si in Lead Mountain, and examples of promoting wealth include one plot of land at Jiang family in Le Ping, both belonging to this pattern, and the diagrams are attached below.

右地在鉛山，地名呌巖。其龍發自靈山，六十餘里，至赭亭山，起御屏土星，方正骨立，清秀特異。正脈中出，度峽，連起星峰，頓伏磊落。入首分結三穴，皆共一局，俱當信河特朝。其正結者為貴溪邱參政父地，入首開帳，為巨石山，抽下一線土脈，過峽甚巧，起連氣金星。又於金星之下，結喉束氣小巧，成走馬文星入穴。兩畔從山粗大，而本身獨小。穴前平坦，四勢團聚，眞催貴之地。參政公名旭鑑，初為信椽時，信守金公者，明堪輿術。舟行呌巖山下，因遊寺。登眺之間，見而嘆曰：“金帶數條，置之閒處，良可惜哉！”邱在側，知其為美地，乃圖以葬父。

The land shown in the diagram is located in the county of Lead Mountain, and the name of the place is Yan. Its ridge comes from Ling Mountain, travels over more than sixty miles to Zhe Ting Mountain, rises as the "Imperial Screen" earth star, square and strong, with outstanding clarity and grace. The main ridge splits from the center, passes through the mountain gorge, and continues to rise as star peaks, with a rhythm of rising and falling, clearly separated. At the entrance, it forms three burial sites, all within the same area, facing directly towards the Xinxian River, specially coming from the direction. Among them, the main burial site is the tomb of the father of Qiu Shenzheng, a high-ranking official from Guixi. At the entrance, it spreads out like a tent, forming a large stone mountain, and draws down a single earth ridge, passing through the gorge with great skill, then rising as the "Golden Star" to connect the energy. Below the Golden Star, it forms a throat to bind the energy, creating the "Galloping Literary Star" entering the burial site. The surrounding mountains are large, while the burial site itself is small; the front is flat, and the surrounding mountains gather together, truly a place that promotes wealth and status. The official's name is Qiu Xujian. When he was a clerk in Xinzhou, the governor of Xinzhou, Jin Gong, was skilled in geomancy. Once he traveled by boat past the foot of Yan Mountain, and took the opportunity to visit a temple, climbed high to look around, and saw this land, exclaiming, "There are several golden belt-like sands, wasted in idleness, it's really a pity!" Qiu Xujian was nearby, heard that this was a good site, and tried to arrange for his father to be buried here.

葬後，邱即以吏材任通政知事，廷臣薦擢黃嚴令，有異政，事聞，璽書褒美，擢台州府判。七年，民詣闕保升知府。又六年，升浙江參政。從子祺，官至處州太守。孫鼎，登進士，官至都憲。祺之孫九仞，進士。曾孫民範，進士，大參。曰鑰，知縣；曰鎬，同知；曰鈿，知州。民望，節推；民仰，鄉科；汝良，進士。諸公俱世顯榮，至今富貴未艾。

After his burial, Qiu Xujian was appointed as a magistrate of the Office of Communications by virtue of his officials' abilities. He was later recommended by court ministers and promoted to the position of county magistrate of Huangyan. His governance was outstanding, and his achievements were reported to the imperial court, earning him a commendation from the emperor's edict and promotion to the position of assistant governor of Taizhou Prefecture. Seven years later, the people went to the capital to recommend him for promotion to the position of prefect. Six years after that, he was promoted to the position of provincial counselor in Zhejiang. His nephew Qiu Qi was appointed as the governor of Chuzhou; his grandson Qiu Ding passed the imperial examination and became a high-ranking censor; Qiu Qi's grandson Qiu Jiuren also passed the examination; his great-grandson Qiu Minfan passed the examination and held the position of provincial counselor; Qiu Yue served as a county magistrate, Qiu Zhao as a deputy governor, and Qiu Dian as a prefect. Qiu Minwang served as a judicial officer, Qiu Minyang passed the examination for the imperial examination, and Qiu Ruliang passed the examination. These individuals all achieved great honor and prosperity, and their family's wealth and status have not declined to this day.

其右結者，為弋陽汪尚書祖地。入首華蓋中抽結咽，起金星，成仰高之穴。穴上平坦，四旁皆石曜。穴下石巖，人呼如應，故名呌巖。巖之中有禪室，即呌巖寺也。登穴平坦如常，不知穴下之險。前面山水拱照。右畔河中一石，名曰卷績，高廣數十仞，挺然中流砥柱，鎻盡信河之水。隔岸大青山高障有力，眞催官之地。

The pit on the right side is the ancestral site of Wang Shushang, the Minister of the Ministry of Revenue from Yiyang. At the entrance, the ridge comes out from the middle of the mountain shaped like the 'Huagai' formation, forming a throat-like structure, and rises to form the 'Jinxing' hill, creating a site facing upwards. The site is flat on top, and all around are stone formations. Below the site is a piece of rock, and when a person calls out, there is an echo, so it is called 'Jiaoyan' (Echoing Rock); inside the rock there is a temple, known as Jiaoyan Temple. Standing on the site, it appears flat and ordinary, and one cannot perceive the danger beneath. In front, the mountains and waters encircle and support it; on the right side of the river, there is a stone called Juanji, which is dozens of chi in height and width, standing upright in the middle of the river like a pillar, blocking the entire flow of the Xin River; on the opposite bank, the high and strong Daqing Mountain serves as a barrier. This is truly a site that can promote official rank.

葬後，汪氏父子聯登高第，兄弟同入翰苑。文荘公父鳳登進士，官至參政。四子：長僎，登進士，官太參；次即文荘公俊，登鄉會二元，官禮部尚書，諡文莊；次偉，登進士，官吏部侍郎；幼佃，登進士，官侍讀、太常少卿。曰審、曰宛，皆登科甲。又嘗觀汪氏陽基，甚美，五石祖地尤貴，此特其催官耳。

After the burial, the Wang family father and son successively passed the imperial examinations and entered the Hanlin Academy together. Wang Fengzhong, the father of Wen Zhuang Gong, passed the imperial examination and held the position of参政. His four sons: the eldest, Wang Zuan, passed the imperial examination and became参政; the second son was Wen Zhuang Gong, Wang Jun, who ranked first in both the local and metropolitan examinations, and held the position of Minister of Rites, with the posthumous title Wen Zhuang; the third son, Wang Wei, passed the imperial examination and became Deputy Minister of Personnel; the youngest son, Wang Tian, also passed the imperial examination and held the positions of侍读 and Deputy Minister of the Imperial Sacrificial Bureau. In addition, Wang Shen and Wang Wan also passed the imperial examinations. We also examined the site of the Wang family's ancestral home, which was very beautiful, especially the site called Wu Shi, which was particularly valuable; the area called Yan was only for promoting official careers.

其盡處為費氏地，清湖公完夫人墓也。龍脈到頭逆轉，頓起穴星，成正體太陽，開鉗結穴。後復自本身抽出，起太陰文星之案。登穴周密，內氣融聚，外陽暗拱。葬後不數年，唐衢公堯年即連登科甲，幾半紀而腰金，眞催官之地也。

Among the three graves, the furthest one is the site of the Fei family's land, that is, the tomb of Fei Wanfu, the wife of Qinghu Gong. The dragon pulse reaches its end and reverses, suddenly rising to form a proper 'Sun' golden star, with the mouth of a钳 (claw) closing to form the site. Behind the grave, a branch is drawn out from itself, rising as the 'Yin' literary star to form the case mountain. Standing on the grave site, one feels the surrounding area is tightly enclosed, with internal energy converging, and the outer yang areas quietly surrounding it. After the burial, within a few years, Fei Yaonian, the son of Tangqu Gong, consecutively passed the imperial examinations and within less than six years became an official wearing a golden belt, truly a place that accelerates officialdom.

上三地雖得催官之水，然究其實，自少祖赭亭山以下，石山雄偉，星峰秀麗，節節龍入貴格。穴星又皆清秀，下關卷績一石，卓立河中，逈然特異，尤為貴證。兼以秀水特朝，故能催貴。若徒以其水而已矣，則凡特朝之水，皆可謂之催貴乎？故龍穴砂水，不可缺一也。

The three pieces of land all have the water that can promote official rank, but upon careful examination: from the less important ancestral mountain, the Zheting mountain downwards, the stone mountains are majestic, the star peaks are elegant, and each section of the dragon is in a noble pattern; thesite stars are all clear and refined; the lower gate has a stone that stands out in the river center, which is especially peculiar and serves as further proof of its nobility. Moreover, the elegant water specially comes to pay homage, so it can promote nobility. If only one flowing water towards the site is enough, then any place with special converging water would also be called a place that promotes nobility. This shows that dragon, site, surrounding hills, and water are all essential and none can be missing.

右地在樂平十三都，土名洋源。坤申龍，寅甲向，而有寅甲水特朝，乃催富之地也。董德彰所下，課云：“半夜敲門送契來。”葬後周年，汪氏果得絕戶田產，因以驟富雲。傳疑汪氏有表叔者，富而無子，居相近。彼侄不孝叔。冬月值戶役自縣歸。甚夜，謂其侄曰：“吾老矣，無子。田產家業皆汝所有，門戶應汝值之。”其侄忤之，因相詬。侄自謂己業倍叔，叔業任與人無悔。於是投汪氏。時已夜半，汪睡醒，敲其門。汪起納之。其人盡以田產家業契付汪氏，因而驟富，果符董師“半夜敲門送契來”之課云。

The land in the diagram is located in the thirteenth district of LePing County, with the name YangYuan. The dragon line comes from the direction of Kun and Shen, and the site is oriented towards Yin and Jia. There is a stream from the Yin and Jia direction that specially flows towards the site, making it a place that brings wealth. This site was selected by Dong DeZhang, who left a statement saying, "At midnight, someone will knock on the door to deliver the deed." After one year from the burial, the Wang family indeed obtained a piece of land from a family with no heirs, thus becoming suddenly wealthy. The following is a version of the story that is considered questionable: The Wang family had a cousin-uncle who was wealthy but had no sons, and lived nearby. However, his nephew was disrespectful to him. That winter month, the uncle was assigned to perform a household duty and returned from the county. Late at night, he told his nephew, "I am old and have no sons, so my land and property will all be yours in the future. The household duty should also be yours to perform." The nephew argued with him, and they began to quarrel. The nephew claimed his property was twice as much as his uncle's, and that his uncle would be happy to give his property to anyone. The uncle, angry, went to stay with the Wang family. It was already midnight, and the Wang family had just woken up. They heard the knock on the door and got up to welcome him into the house. The uncle then handed over all the deeds and documents of his property to the Wang family, and the Wang family suddenly became wealthy, thus fulfilling Dong DeZhang's statement, "At midnight, someone will knock on the door to deliver the deed."

去水者，穴前見水之去也。此水極凶。廖氏云“第一莫下去水地，立見退家計”是也。然古名術亦有下去水之穴，未可概以為凶。如徽州府基，開化、崇安二縣基，皆順水，見其直去二十餘里。但山勢關截高固，其民皆富盛。舉此為諭，他可類求。要之，皆以龍眞穴的，砂又關闌鎖抱，又或小勢雖去，大勢則逆，非一向直去方可。若小水既去，大勢又順，決無融結，的主敗絶，不可觀索矣。

The concept of "going away water" refers to a situation where water can be seen flowing away from the site when standing in front of the pit. This kind of water is extremely凶, and Liao Jinjing said, "First of all, avoid sites where water flows away, as they will immediately lead to the decline of the family." This is referring to such cases. However, some ancient masters did select sites in such "going away water" situations, so we cannot generally consider them as凶. For example, the foundation of the city of Huizhou, as well as the foundations of the towns of Kaihua and Chong'an counties, all follow the water flow, with water flowing straight for more than twenty li away. However, because the mountain ridges block and intercept the water strongly and solidly, the people in those areas are all prosperous. These examples are given to illustrate the point; similar cases can be inferred accordingly. In summary, such sites must have a true dragon and true pit, with layers of sandy ridges blocking and enclosing the site. Or, even if the small water flows away, the larger water flow must be collected back, not just flowing straight away. If both the small and large water flows go away, then there will definitely be no true qi gathering, and it will certainly lead to decline and extinction, so there is no need to look for a pit anymore.

大抵去水地發富必遲，如蔡西山先生祖地，在建陽麻沙，九世方出賢貴。又楊文敏公祖地，在歐寧豐樂者，三百年後方出宰相，是其征也。然又不可一概謂去水地無速發者。若穴前緊夾，不見去水，亦能速發，如樂平明溪許學士祖地。卻亦能催貴焉。

In general, land with water flowing away tends to bring wealth slowly. For example, the ancestral land of Master Cai Yuan ding was in Jianyang Mashan, and it took nine generations before a virtuous and distinguished person emerged. Another example is the ancestral land of Yang Wenmin, located in Ouning Fengle, which took three hundred years before an official of high rank appeared. These are clear examples. However, it is not correct to say that all land with water flowing away cannot bring quick success. If the site is tightly enclosed on both sides, and when standing at the site, the water cannot be seen flowing away, it can still bring quick success. For instance, the ancestral land of Xu Xueshi from Minglei in Leping is such a case, and it can also promote prestige and status.

右地在歐寧縣之豐樂裡，地名白狐窩因異人指曰狸臥處是穴，今土人遂呼地名白狸窩。其龍甚遠，逆奔而上，穿峽頓起洪山高廣。辭樓下殿，逶迤頓跌數十節，復開帳起三臺，正脈中落，磊落數節，結太陽金星開鉗之穴。穴後正樂洪山，及三臺貼帳。而本身白虎一砂遮卻明堂，但午上秀山朝應而已。

The land depicted in the diagram is located in Fengle Village, Wuan County. The name of the site is White Fox Nest, because a mysterious person once pointed out that "where a white cat lies is the dragon's nest," and now the local people call it White Cat Nest. Its dragon-coming is very far, following the water flow upstream, passing through mountain gorges and suddenly rising up as Hong Mountain, which is high and broad. Then it leaves the pavilions and descends in layers, winding and dropping for dozens of sections, then spreads out and rises as the "Three Platforms," with the main ridge descending from the center, noble and open, for several sections, forming a dragon nest shaped like the Sun Star with its claws open. Behind the nest, Hong Mountain faces it directly as the leisure mountain, and the Three Platforms closely approach to form a canopy. However, the White Tiger terrain blocks the Bright Hall, leaving only a fine mountain in the south direction that responds from afar.

其龍雖雄偉，而結穴奇怪，局勢大順，虎砂逼硬下堂，穴星粗大，信非仙指，人莫識之。蓋其入局之際，右邊送龍之水至此百餘里，前會浦城之溪，亦百餘里。可見山水大會。而本身之龍，卻逆奔至此，翻順作穴。大勢雖順，而白虎一臂逆收過前，遮卻順去之水。

This dragon, although majestic, has an unusual hill formation: the overall situation is generally favorable, but the white tiger terrain is close and harshly presses down upon the bright hall, and the hill forming the site is coarse and large. Without the guidance of a deity, ordinary people would not be able to recognize it. Originally, when this dragon entered the site, the water from the right side had already traveled over a hundred miles, and here it meets the stream coming from Pucheng, which also has traveled over a hundred miles. This shows that this place is where the mountains and waters converge greatly. However, this dragon itself comes against the current to reach here, then turns back to form a hill formation in a favorable direction. Although the general trend is in the direction of flowing water, the white tiger arm comes against the current to gather here and covers the site, blocking the water that would otherwise flow away.

四面八方，奇峰羅列，錦帳、御屏、文筆及天馬貴人等砂咸備，眞大貴之地也。篤生文敏，為時宗臣，豈偶然哉！但此地形寛穴丑，局順勢緩，發作最遲耳。葬後三百年，始出文敏公榮，拜相。曾孫旦，吏部尚書，科甲蟬聯，登仕籍者數十人，至今榮盛未艾。

Surrounded by mountains on all four directions and eight sides, extraordinary peaks are neatly arranged. The land features a magnificent pavilion, an imperial screen, a literary brush, and forms such as Heavenly Horse and Nobleman, all complete. It is truly a place of great fortune. It has produced a prominent contemporary minister, Yang Wenmin Gong, so profoundly. However, the terrain is broad and the burial site is unattractive, the situation is favorable with water, and the momentum is gentle, so the prosperity came late. Only after three centuries of burial did Yang Rong, the man of Wenmin Gong, rise to the position of prime minister; his grandson Yang Dan served as the Minister of Personnel; afterwards, there were continuous success in the imperial examinations, with dozens of officials entering government service. To this day, the prosperity has not yet declined.

按：《建寧郡志》及《武夷志》云：“楊萬大，崇安人，結茅武夷山。下有津渡，一夕，有道士服貌甚偉，不得濟渡，扣門投宿。自後數往來，萬大禮之益勤。一日，謂曰：‘吾非世人，今當歸洞天，特來告別。觀汝所為甚善，天必有以報之。汝老矣，其在後人乎？’命舟欲與俱去。萬大曰：‘吾二親久未窀穸，豈可去？’道士曰：‘待汝襄大事後去，未晩也。’

According to the commentary: The "Jianning Prefecture Annals" and the "Wuyi Annals" record that Yang Wandai was from Chong'an, and he lived in a thatched hut in Wuyi Mountain. Below the mountain there was a ferry crossing. One evening, a Taoist priest arrived, dressed and looking very impressive. Because he couldn't cross the river, he knocked on the door to ask for shelter. After that, the Taoist priest often came and went, and Yang Wandai treated him with even more respect. One day, the Taoist priest said to him, "I am not a person of this world. Now I must return to the cave of immortality, so I specially came to say goodbye. I see that you are a good person, and heaven will surely reward you. You are already old, and the reward will probably fall upon your descendants." After saying this, he called for a boat to take him away. Yang Wandai said, "My parents have not yet been buried, how can I leave?" The Taoist priest said, "Wait until you finish this important matter, then go. It will not be too late."

因同至歐寧豐樂，指示山下曰：‘汝於某年月日，奉柩葬於此，候有白狸眠處，即葬穴也，狸起時即葬時也。’萬大如言，謀而葬之，果有白狸。葬後一日，晝寢，夢前道士來曰：‘汝今家事畢，盍去？’既覺，沐浴更衣，端坐而逝，時年九十七矣。厥後果生太師文敏公，為時宗臣，迄今子孫貴顯。”

So the Taoist priest went with him to Wunin Fengle, and pointed to the mountain below, saying, "On a certain year, month, and day, you should carry the coffin here to bury it; when there is a white fox lying asleep, that is the burial site; when the white fox gets up, that is the time to bury the dead." Yang Wandag did as instructed, arranged the burial, and indeed a white fox appeared. On the day after the burial, he took a short nap during the day and dreamed that the previous Taoist priest said, "Now your family affairs are settled, why don't you leave?" Upon waking, he bathed, changed into clean clothes, and sat upright and passed away at the age of ninety-seven. Later, his family indeed gave birth to Taishi Wenmin Gong Yang Rong, who became a prominent minister of his generation, and to this day his descendants remain prosperous and esteemed.

汪東麓公佃僉憲閩時，修《武夷山志》，題《萬大傳》末云：“據其墓上石刻‘宋大中祥符元年葬’，去文敏生，三百餘年，地脈不應若是之遠始驗，堪輿家無此論。”按：東麓公此論，蓋未審也。地理有遠至數百年方應者，有近止數年即應者，皆不可謂無此理。

When Wang Donglu (Wang Dian) served as the Inspector of the Fujian Censorate, he compiled the "Wuyi Mountain Annals," and at the end of the section on Yang Wandai, he wrote: "According to the stone inscriptions on his tomb, it was 'buried in the first year of Dazhong Xiangfu of the Song dynasty.' This is more than three hundred years after the birth of Wenmin Gong; the earthly energy should not take so long to manifest, and geomancers do not say so." Note: Wang Donglu's argument may not have been sufficiently thorough. In geography, there are cases where the effects are realized hundreds of years later, as well as cases where they are realized within a few years; one cannot say that such phenomena do not exist.

如廖公下安仁吳氏地，課云“七八世內錢糧滿區，九世十世朱紫盈門。”果四百餘年，出若峰公，登進士，官廉憲，人才疊出。又舒馬山課吾邑祝氏地云：“七代八代科甲聯登。”果其代內連出都諫。又廣信婁氏祖地在茶山寺者，課云：“七代八代富貴聲名，出一妃嬪，禍及家庭。”後果其代出婁妃，配寍王遭禍。又廖公下吾邑張氏仙人翹足形，也課云：“五百年後雙產貴苗。”果五百年，張氏二房同出科甲。此可見數百年後應驗不誣也。其發之速者或週年，或半紀，或一紀，不可盡舉。嘗觀東麓公祖地在呌巖寺者，葬不數年，而公之父子兄弟聯登高第，躋顯宦，一時驟發，福應甚速，宜乎公以三百年為遠也。

For example, Liao Jinjing once selected land for the Wu family in Anren, and his interpretation stated, "Within seven or eight generations, the area will be filled with wealth and grain; by the ninth and tenth generations, there will be many officials and nobles in the family." Indeed, more than four hundred years later, the descendant Ruofeng passed the imperial examination and became a chief inspector, and after that, many talents emerged continuously. Another instance is when Shu Mashi selected land for the Zhu family in our county, and he predicted, "For seven or eight generations, there will be continuous success in the imperial examinations." Indeed, in that generation, several officials of the rank of deputy minister were produced. Again, the Lu family in Guangxin had ancestral land at the Chashan Temple, and the interpretation said, "For seven or eight generations, there will be wealth, honor, and fame; one daughter-in-law will be a concubine, bringing disaster to the family." Later, in that generation, a daughter named Lu Fei was born, who married the Ning Prince and suffered misfortune. Another example is when Liao Jinjing selected the "Immortal's Raised Foot" land form for the Zhang family in our county, and the interpretation said, "Five hundred years later, two branches of the family will produce noble talents." Indeed, five hundred years later, two branches of the Zhang family simultaneously achieved success in the imperial examinations. This shows that interpretations that take hundreds of years to come true are not baseless. As for those that manifest quickly, there are cases where success comes within a year, within six years, or within twelve years, and there are countless examples. We can see that Wang Donglu's own ancestral land at the Jiaoyansi Temple resulted in his family's sons and brothers achieving high positions in the imperial examinations and becoming prominent officials within a few years, achieving sudden success. That is why he felt that three hundred years was too long.

左地穴前白虎一砂橫攔，盡障外洋，一無所見，亦無明堂，亦無朝山，只是藏風，穴極暖，故發福速也。左地在樂平十六都江家橋，其龍穴結作詳見廖金精地課具下。課曰：“奉命為尋陰地一穴，在樂邑明溪之南，江家橋畔。其龍自茅山作祖起峰，擁下百里，復下平田，崛起山峰作穴。

The land in the left diagram has a White Tiger hill blocking the front, preventing the view of the outside area completely, so nothing can be seen. There is neither a Bright Hall nor facing mountains. It relies entirely on this hill to retain the wind, making the site very warm, thus bringing quick prosperity. This land in the left diagram is located in Jiangjiaqiao of the sixteenth district of LePing county. The formation of its dragon andsite is detailed in the land lesson left by Liao Jinjing, which is attached below. The land lesson says: "Following the command to find a suitable burial site, it is located to the south of Mingxi stream in LePing county, near Jiangjiaqiao. This dragon originates from Mao Mountain as its ancestral mountain, then descends in a cluster for a hundred li, and finally reaches a flat field, where it suddenly rises to form a穴位."

或磊磊落落，或隱隱隆隆，千峰叢集，萬象昭著。欲到未到之間，如驚蛇出草，如走鹿出林。行而欲止，遺而欲收。集頓駭走，自辰巽山壟盤桓，一起一伏，入震入申，棲閃萬狀，落下平洋，遺蹤失跡。自戌入未，復起山峰數節，作正艮入首，為將軍大坐之勢。

It sometimes appears openly and clearly, sometimes moves secretly and subtly, with thousands of peaks gathered together and all phenomena distinct. As it approaches the critical moment, it resembles a startled snake darting out from the grass or a running deer bursting from the forest; while advancing, it seems about to stop, while dispersing, it seems about to gather. It gathers and then halts, halts and then suddenly dashes forward, winding around the ridges of the mountain in the direction of Chen and Xun, rising and falling, then moving into the direction of Zhen, then into the direction of Shen, with varied movements of resting, hiding, and changing; after reaching the flat land, its traces almost disappear entirely. Then it moves from the direction of Xu to the direction of Wei, rising again a few peaks, entering properly from the direction of Gen, forming the posture of "General Sitting in Command."

扦乙山辛向，辛上展帳遮攔，若堆甲之狀。放元辰辛水，九步歸幹，歸癸，歸庚，歸坤，入甲，又歸庚，合大溪巽水，又歸庚兌長流。頓旗山在未，展旗山在庚，屯軍山在午，豹尾山在幹。前朝後護，左回右抱，天乙大乙，直符眞武，三陽六建，四神八將，計一十六龍朝拜，主二百年大旺，登科及第，文經武緯，世代義門，朱紫不絕。謹憑先賢秘文詳推，希留後驗。熙寍三年庚戌正月吉日，金精山人廖瑀謹記。”

The site is oriented with the Yi mountain facing the Xin direction. The Xin direction is open and has a canopy-like structure, resembling the shape of 'heap of Jia'. The original water flows from the Xin direction, proceeding nine steps to the Qian direction, then to the Gui direction, then to the Geng direction, then to the Kun direction, then to the Jia direction, then again to the Geng direction, where it merges with the water from the Xun direction of the large river, and then flows out towards the Geng and Dui directions. The 'Dunqi Mountain' is located in the Wei direction, the 'Zhanqi Mountain' in the Geng direction, the 'Zunjun Mountain' in the Wu direction, and the 'Bao Wei Mountain' in the Qian direction. There is a front mountain facing the site and a rear mountain protecting it. On the left side, the terrain is winding and embracing, while on the right side, it is also enclosing. The Tianyi and Taiyi two dignitaries, the Zhi fu and Zhenwu two deities, the Sanyang Liujian, and the Sishen Bajiang, altogether sixteen dragons, come to pay homage. This site is determined to be highly auspicious for the main family for two hundred years, with descendants achieving success in the imperial examinations, possessing both literary and military talents, and continuing as a family of righteousness. The red and purple official robes will never cease. The above is a detailed calculation based on the secret transmission of the ancients, hoping to be verified in the future. On the first day of the first lunar month of the Gengxu year of the Xining era, the mountain person Liao Yu from Jinjing Mountain respectfully records.

復繫以贊曰：萬斛千倉山勢雄，前朝後護從眞龍。下後莊田招百頃，何勞谷將起高峰？正龍華蓋起重重，殺曜文星兩勢雄。武略文經從此出，紫袍牙笏掌邊戌。大塘岡上亂紛紛，狗趕羊來失卻蹤。小陂頭水流來急，兒孫興旺定光宗。軍山面前來朝拜，虔州鐘鼓響鼕鼕。他日賢郎來任彼，方知妙術有神功。

After that there is another verse praising it: How magnificent is the mountain shape like thousands of斛and hundreds of仓, so strong and grand! In front there are the auspicious mountains, and behind there are the protective mountains following the true dragon. After burial, the fields and estates will bring in hundreds of acres; why wait for the star of grain to rise again? The true dragon on top has the "Huoguai" (Crown Star) rising heavily and towering, with "Shayao" (Kill Star) and "Wen Xing" (Literary Star) both strong and powerful. Both military strategy and literary talent come from here; wearing purple robes and holding the ivory tablet, they will take charge of the border defenses. On the big Tang Gang mountain, the mountain shapes are chaotic and scattered, like a dog chasing a sheep, disappearing without a trace. At the small陂head, the water flows rapidly; the descendants will flourish and surely bring glory to the ancestors. The military mountain is in front, bowing and paying homage. The gongs and drums of Qianzhou echo loudly. In the future, your family's outstanding sons will go there to serve as officials, and they will realize that my art truly has divine power.

是時許實文方數歲，廖曰：“此子他日必為吾虔州太守。”實文父謝曰：“誠如是，豈敢忘所自！”後實文果為虔州太守，有祭廖文附録於此。古虔州即今贛州也。祭文維大宋建炎三年，歲次己酉十月丙子朔越二十日乙未，朝請大夫直徽猷閣知桂州兼管內勸農公事充廣南西路兵馬都鈐轄兼本路安撫使主管經略司公事賜紫金魚袋許中，謹托武功郎謝永錫，以清酌庶饈之奠，致祭於故金精山人伯禹廖公之墓而言曰：惟翁深窮青囊之說，淹該陰陽地理之書。曩我外氏，為倅虔州，喪親罷官，因召與俱。故番易之山川墳墓，過目則索隱而盡得；世俗之吉凶禍福，發占指期而不誣。時我大人，銜哀倚廬，匍匐有請。肯顧蓬居，卜大父之宅兆，期來裔之豐腴。謂言無爽，舉酒酹予。殆將五紀，應驗咸如。

At that time, Xu Shiwén was only a few years old. Liao Jinjing said, "This child will surely become the governor of Quanzhou in the future." Xu Shiwén's father thanked him, saying, "If it really comes to pass, how could I ever forget where these words came from!" Later on, Xu Shiwén indeed became the governor of Quanzhou and wrote an article to commemorate Liao Gong, which is included here as an appendix. In ancient times, Quanzhou was the present-day Ganzhou. The memorial said: In the third year of the Jianyan era of the Great Song dynasty, on the second ten day of the tenth month in the year Jiyou, Xu Zhong, a civil official of the rank of chaoqing dafu, a direct member of the Huiyou Pavilion, the governor of Guilin with the additional duties of promoting agriculture, the commander of the military forces of the Guangnan West Circuit, the supervisor of the pacification affairs of the circuit, and the head of the military affairs office, with the honor of being granted a purple and gold fish badge, respectfully entrusted the military officer Xie Yongxi to offer a memorial. He used clear wine and various delicacies as offerings to pay respects to the tomb of the deceased mountain man Boyu Liao Gong, and spoke as follows: "Master, you deeply studied the 'Qingang' school of thought, and thoroughly understood the writings of various schools of yin and yang geography. When my maternal family was serving as a deputy governor in Quanzhou, I left my post to return home after my parents' deaths, and you kindly accompanied me. Therefore, the mountains, rivers, tombs, and graves in the Poyang area could all be fully understood by you with a single glance; the worldly fortune and misfortune, the good and bad omens, could all be accurately predicted by you with a single word, and never failed to come true. At that time, my father was grieving and mourning, yet he respectfully came to your humble dwelling to invite you. You were willing to visit my family's thatched cottage and divined the burial site for my grandfather, promising prosperity for future generations. Your words were never wrong, and you even raised a cup to pray for me. To this day, nearly sixty years have passed, and all your predictions have come true."

先訓在耳，其能舍諸？剖符來虔，及其里閭，相望邱隴，金精故廬。易守八桂，召命登途。今欲瞻拜，簡書有拘。外孫謝侯，世資範模，官位通顯，幅金紆紫。翁死布衣亦命矣夫！托陳薄奠，旨酒嘉蔬，侑以鄙文，往吊荒隅。尚享！

The teachings of our ancestors still echo in my ears, how could I forget them? I came to Qianzhou as an official with a ceremonial staff, arriving in your hometown, and from afar I saw your tomb, which was the original home of the Golden Spirit Mountain person. Now I have been transferred to Guilin, and the imperial decree urges me to leave. I had intended to personally visit your tomb to pay my respects, but I was detained by official documents and deadlines. Your grandson, Xie Hou, has been a model for our family throughout generations, holding high official positions and wearing purple and gold decorations. You, a respected elder, passed away in humble circumstances, which must be the will of fate. I can only entrust someone to offer a simple memorial, prepare some fine wine and delicacies, and accompany them with this humble essay, to pay respects at this remote and desolate place. Please come and partake!

又豐城李天官祖地，亦是順局，葬後即出貴，並具下。右地在豐城東鄉，土名文江橋。其龍起自堯山，廉貞作祖，頓伏行二十餘里。將入局，撒落平陽，渡水而來，逶迤活動，勢若生蛇。卯脈，扦乙山辛向，左右二水合流，屈曲而去。面前砂水依稀，重重交會。但局勢順水，不入俗眼。初非擇而取之，因勢所阻，停柩於此而遇之也。

In addition, the ancestral site of Li Tianguan from Fengcheng also has a favorable water pattern. After burial, it immediately brought about the arrival of a nobleman, and the details are as follows. The land shown in the right diagram is located in the eastern town of Fengcheng, named Wenjiang Bridge. Its dragon line originates from Yao Mountain, with "Lianzhen" as its ancestor, proceeding with a series of ups and downs over more than twenty miles. As it approaches the site, it spreads out onto the plain, crosses a river, and flows gracefully, its momentum resembling a living snake. The main ridge comes from the卯 direction, and the orientation is set as Yi Mountain and Xin direction. The two streams on either side converge and then twist and flow away. In front, the landforms and waters are dimly visible, meeting in layers. However, the pattern is favorable for water, and is not easily understood by ordinary eyes. Originally, the Li family did not select this site intentionally for burial, but rather, due to obstacles on the way, they temporarily stopped the coffin here, and thus encountered this favorable land.

舊有記云：“文江橋，武江口，小小蛇兒順水走。有人葬得著，金印大如斗。”李氏葬後，出裕公，登進士，官至吏部尚書。子官太守，孫貴發解，登癸丑進士，官翰林編修。吏部公從侄曰讃，鄉薦，封中憲大夫。其子曰廷觀，登進士，官副使；曰廷謨，登庚辰進士。父子兄弟繼登科甲，福祉未艾。

There is an old record that says: "Wenjiang Bridge, Wujiang Mouth, small snakes flow with the water. If someone buries according to this, he will obtain a golden seal as big as a bucket." After the Li family performed the burial, a man named Li Yu Gong emerged, who passed the imperial examination as a jinshi, and held the position of Minister of Personnel. His son became a governor, and his grandson Li Gui passed the examination as a jiaoshi, and also passed the imperial examination in the Guichou year, serving as an official in the Hanlin Academy. The nephew of the Minister of Personnel, Li Zhan, was recommended through the local examination and was granted the title of Zhongxian Da Fu. Li Zhan's son, Li Tingguan, passed the imperial examination and became a deputy minister, while Li Tingmo passed the imperial examination in the Gengchen year. Successive generations of father and sons, brothers, passed the imperial examinations, and the blessings continue to this day.

右地在鎮江府城南十里，地名華蓋山竇氏湖。龍勢甚遠，入首平岡飛蛾，個字中出，數節精俊，為水木到頭，起頂開鉗，于田中吐出唇氈圓正。左右掬抱有情，但元辰水當面平田去里許，外山卻橫攔回顧。繫壬亥龍，扦戌山辰向兼乾巽。葬後出侍郎公誾，登成化己丑會元，官至少宗伯，一代清貴即不振。

The land in the illustration is located ten miles south of the city of Zhenjiang, in a place called Huagai Mountain, belonging to the Du family. The dragon ridge comes from a long distance, and at the end it forms a shape resembling a flying silkworm. The middle part of the character "ge" draws out a vein, which continues for several sections, all very refined and elegant. At the end, it is a form combining water and wood, with the mountain peak opening like a clamp, and a round and proper lip mat emerging in the field. The left and right arms bend and embrace with affection. However, the yuan chen water flows straight from the flat field in front for more than a mile. Fortunately, there is a mountain outside that blocks it and turns back to look. It belongs to the Ren Hai dragon, facing the Xu mountain and the Chen direction, combined with the Qian and Xun trigrams. After burial, a gentleman named Dou Yin of the Du family emerged, who was the top scholar of the Jichou imperial examination in the Chenghua period and served as the Minister of Rites. However, his family's prestige only lasted for one generation and then declined.

按：是地也，元辰水當面直去，登穴見之。前山雖攔卻遠，何得有力？所喜穴低藏，水田平坦耳。然龍穴雖美，只一代清貴即敗，亦以水凶也。予兩至其地，詢土人，謂低田原是湖也，土名猶稱竇氏湖。後改湖為田，費氏遂敗。大凡去水地，必須穴低伏。穴低伏則水雖去而平坦，不知其去。又須臨穴不見水為善。若臨穴見水去者，不吉。如許學士及李尚書祖地，皆臨穴不見水，兩畔砂又交結，且龍旺穴暖，此所以葬後即出顯貴也。

The commentary says: The original water of this land flows directly in front of the grave site, and from the grave site one can clearly see it flowing away. Although there are mountains in front that block the view, they are too far away to have any real power. Fortunately, the grave site is low and concealed, and the paddy fields are flat. However, although the dragon site is beautiful, it only brings prosperity for one generation before declining, which is due to the凶 water. We brothers have visited there twice and asked the local people, who told us that the low field used to be a lake, and the name of the place is still called Dou Shi Lake. Later, the lake was turned into farmland, and that family declined. Generally, when dealing with land that has flowing water, the grave site must be low and concealed. When the grave site is low and concealed, even though the water flows away, it appears flat and smooth, so it is not noticeable that the water is flowing. It is even better if the water flowing away cannot be seen from the grave site. If one can see the water flowing away from the grave site, it is not auspicious. For example, the ancestral graves of Xu Xueshi and Li Shangshu are both places where the water cannot be seen from the grave site, and the surrounding ridges are tightly connected, plus the dragon energy is strong and the grave site is warm, so after burial, they immediately brought about great prosperity.