Discussing the gathering of water

聚水最吉。師云“水朝不若水聚”。吳公云：“一潭深水注穴前，不見來源與去源。鉅萬資財無足羨，貴入朝堂代有傳。”故凡穴前水，最宜深聚。蓋水本動，妙在靜中。聚則靜矣，此其所以為貴。據深凝之水，四季融注，此郭氏所謂“得水為上”者也。不侫嘗謂湖有千年不涸之水，家有千年不散之財，此聚水之所以為至貴也。如丹陽賀廉憲、南昌張司業祖地，其格也。

Water gathering is the most auspicious. Elders' masters said, "Water flowing is not as good as water gathering." Wu Jingluan said: "A deep pond of water in front of the tomb, without visible source or destination. Though countless riches are not to be envied, nobility enters the court and is passed down generation after generation." Therefore, water in front of the tomb should be as deep as possible and gathered together. Water is originally dynamic, but its wonderful aspect lies in being able to be still; when it gathers, it becomes still, which is why it is so precious. With a deep and steady pond of water, it remains stored throughout the four seasons without drying up. This is what Guo Pu referred to as "having water is the best." We often say: a lake with water that never dries for thousands of years means a family with wealth that never disperses for thousands of years. This is the reason why gathering water is considered the highest form of auspiciousness. Examples include the ancestral sites of DanYang He Lianxian and Nanchang Zhang Siye, all belonging to this category.

地在丹陽縣南八十里，土名馬墓。其龍發自三茅，來厯甚遠，不及詳述。撒落平洋，鋪氈展席，隱隱隆隆，分牙布爪。比入局，開平田大帳，束氣結咽，成銀錠脈，為平中一突泛水文星。左右面前三湖汪洋巨浸。近有玉帶砂低伏彎抱，以關內氣。遠有文筆峰秀貼天表，以為貴證。明堂寬廣，四勢和平。登穴視之，山明水秀，氣象宏大，眞美地也。繫亥龍轉艮，作丑山未向兼丁癸。葬後出默齋公，富冠於郡。官兵馬，膺封誥。子澹蓭公邦泰，登進士，司文衡，官江西廉憲。諸孫連登科第，人才迭出，富貴方隆。

This land is located eighty miles south of DanYang county, with the name Ma Mu. Its dragon line originates from San Mao mountain, with a long lineage, which cannot be explained in detail here. The dragon line spreads out into the flat land, like a spread-out carpet or a laid-out mat, subtly rising and falling, branching out into teeth and claws. When it reaches the main area, it opens up into a wide flat field, gathering energy to form a throat, creating a "silver ingot" type of dragon line, forming a protruding "water flow star" in the flat land. On both sides and directly in front, there are three lakes, vast and boundless. Nearby, there is a "jade belt" sand formation, low and bending, enclosing the internal energy; in the distance, there is a "literary brush peak," gracefully leaning against the sky, serving as proof of a noble destiny. The bright hall is wide, with gentle and upright mountain formations on all sides. Looking from the burial site, the mountains are clear and the waters are beautiful, with a grand atmosphere, truly a fine piece of land. The dragon line turns from亥 (Hai) to艮 (Gen), with the compass direction set as Chou (丑) mountain Wei (未) direction, combined with Ding (丁) and Gui (癸). After burial, it produced Mo Zhai Gong, who became the wealthiest person in the entire prefecture, held an official position in the military and civil affairs bureau, and received imperial honors. His son, Dan An Gong He Bangtai, passed the imperial examination and held a position in the literary examination, rising to the position of Inspector of Jiangxi Province. His descendants continuously passed the imperial examination, producing talents continuously, and the family's wealth and status were flourishing.

右地在江西省城永和門外。其龍分省幹旺氣，分脈後脫落平洋，起岡阜，來厯甚遠，不詳述。比入局，連開帳穿峽，束為平面走馬文星，數節結穴。穴乃平中之突，突間開鉗，兩畔掬抱，界水明白。餘氈鋪坦，前峰拱揖。但明堂太寬，天設城牆，關束藏聚。而穴前融瀦之水，四季不涸，此得水為上者也。葬後出張公元春，登進士，官太守。子曰召，官經厯；曰賀，官光祿署丞，屢歷封誥。孫曰仲、曰作，皆以鄉魁進士，官至腰金。洪陽公位登鄉會二魁，入翰林，官南京國子司業，福祉未艾。

This piece of land is located outside the Yonghe Gate of Nanchang City in Jiangxi Province. Its dragon line originates from the main dragon line of the provincial capital, branching off and descending into a flat area, rising to form ridges, with a long origin that does not need to be detailed. When entering the local area, it continues with a series of ridges and valleys, forming a flat "galloping horse star" pattern, which eventually comes to a point. The site is a small hill in the flat land, with a mouth-like opening on top, and the two sides curve around like hands holding something. The boundary of the water is clear. Below the site, the remaining energy spreads out into a flat, cushion-like shape. In front, the mountain peaks bow to each other. Although the bright hall is too wide, there is a natural wall that restricts and gathers the energy, collecting and concentrating it. Also, the water in front of the site never dries up throughout the four seasons, which is exactly what is meant by "having water is the best." After burial, Zhang Yuanchun became an imperial examiner and served as a prefect. His son Zhang Zhao became a clerk, and Zhang He became a deputy director of the Imperial Sacrificial Bureau, receiving multiple honors. His grandson Zhang Zhong and Zhang Zuo both passed the provincial examination first, becoming imperial examiners and holding high official positions with golden belts. Hongyang Gong passed both the provincial and metropolitan examinations first, entered the Hanlin Academy, and held the position of Director of the National University in Nanjing, with his blessings continuing.

聚水亦有以人為而吉者，如常山詹氏祖地，土名大塘者，其塘水之聚，乃築埧為之。《葬書》所謂“工力之具”是也。左地在常山西南二十里。其龍來厯甚遠，不詳述。將入局，開大帳。帳中落脈，連起貪狼數峰。磊落穿田過峽即結穴。結穴後，餘氣山又穿田去七八里，而皆迴轉為下關水口諸砂。後樂高障，前朝清秀，羅城重疊，水口交固，羅星鎮塞，誠美地也。但明堂傾出，水不融聚，築壩為大塘，以聚水於穴前，此作法之善也。葬後出範川公萊，進士，廉憲；寒泉，知縣；鷺山，經厯；道南，兵馬。今靖吾公獻策、浚源、思虞、洞源、思謙，僉憲子在泮，俱聯登科甲，與古愚伯仲，人文濟濟，福祉未艾。

There are cases where water is gathered by human effort and brings good fortune, such as the ancestral site of the Zhan family in Changshan Mountain. The place is called Datang, and the pond there collects water that has been dammed up. This is exactly what Guo Pu said in his "Zangshu" about "the tools of labor." The land shown in the left map is twenty li southwest of Changshan County. Its origin is very far back, and I won't go into details. As it approaches the site, a large tent is spread out, and from within the tent, the ridge line continues, rising successively several "Tanlang" peaks. These peaks solidly pass through fields and mountain gorges, and finally form the site. After the site is formed, the remaining energy of the mountain passes through fields and extends for about seven or eight li, and finally turns back to serve as the lower ridge and water mouth hills. Behind the site, there is a high mountain called Le Mountain acting as a barrier, and the facing mountain in front is elegant and refined, with a layered Luo Cheng, the water mouth is tightly locked, and there is also a "Luoxing" hill blocking in between. It is indeed a very good site. However, the Mingtang is inclined and the water flows out, so the water cannot be retained. Therefore, a dam was built to form a large pond, gathering the water in front of the site. This is a proper artificial remedy. After the burial, Fan Chuan Gong Zhan Lai became an imperial examiner and served as an inspector. Hanquan served as a county magistrate, Luoshan as an official in charge of records, and Daonan as a military official. Now, Jingt Wu Gong Zhan Xian Ce, as well as Junyuan, Siyu, Dongyuan, Siqian, and the son of Qianxian who is in Pan, have all consecutively passed the imperial examinations, and together with the brothers Guoyu, the literary talents are flourishing, and the blessings are flourishing.

海潮水。海之為水，四瀆之所聚也。水勢既聚，則龍勢大止。故凡大幹龍，多止於海濱。而其融結，或產王侯，或生富貴。至於潮水之來，亦可驗其吉凶。潮頭高而色白者為吉。古歌云：“海水逆潮人愛惜，兩浙英雄由此出，十五不潮人嘆息。”又云：“江左秀氣在潮水，潮白時人多富貴。”

The first point discusses "sea waves." Sea water is where the four great rivers, the Yangtze, the Yellow River, the Huai River, and the Ji River, ultimately converge. Since the water power has gathered to its extreme, the dragon energy also comes to a stop, so most great dragon lines end at the seaside; the land formed by them may produce kings and dukes or give rise to wealthy and noble people. As for the coming of the tide, it can also be used to determine fortune and misfortune: a high and white-topped tide is considered auspicious. An old song says: "When the sea tide flows against the shore, people cherish it, for heroes from Zhejiang emerge from it; if the tide does not come on the fifteenth day, people sigh in regret." Another song says: "The refined qi of the Jiangdong region is in the tide; when the tide is white, many people become wealthy and noble."

如崑山縣，近數十年前海潮抵其邑者三，狀元亦三應之。又泉州沙塞潮河，近年開通，潮水抵城，而人才盛冠八閩。仙遊古潮抵縣，故多顯貴。宋初，莆田因築木蘭陂，潮止陂下，而貴萃莆陽。故潮關地氣盛替。且陰地得潮最吉。如餘姚孫忠烈公地，穴前潮水交會，而孫氏滿門朱紫。

For example, Kunshan County, in recent decades, has seen the sea tide rise three times to the county town, and three times a top scholar has emerged there. Similarly, Quanzhou, where the tidal river was once silted up, but recently reopened, allowing the tide to reach the city walls, and thus the area became the most prominent in terms of talent among the eight Fujian prefectures. Xianyou County has always had the tide reaching the county town, so it has produced many prominent officials. In the early Song Dynasty, Puyuan County built the Mulan陂, and the tide only reached the foot of the陂, thus the prosperity of noble talents gathered in the area of Puyuan. This shows that the tide is related to the prosperity and decline of the local qi. Moreover, a grave that can receive the tide is most auspicious. For example, the tomb of Sun Zhonglie from Yuyao, where the tidal waters converge in front of the tomb site, resulted in the Sun family being filled with officials of high rank.

又王陽明先生祖地，在縣西十里，穴結平洋。穴前水屈曲而去，海潮一起，湧入朝穴。舊有記云：“封山一地最難求，穴落平洋水繞流。奇峰隱隱雲霄見，文魁天下武封侯。”葬後，陽明先生父海日公華登成化辛丑狀元，官至南京吏部尚書。陽明登會魁，正德末官南贛都御史，以平宸濠功，封新建伯，南京兵部尚書。隆慶初，追封新建侯，諡文成，果符“文魁天下武封侯”之驗。

For example, the ancestral burial ground of Master Wang Yangming was located ten miles west of the county town, on a flat plain. The water in front of the tomb meandered, but when the sea tide rose, it would flow back towards the tomb site. An old record says: "Finding a suitable site in a mountain area is the hardest to seek; when a tomb is located on a flat plain with water flowing around it, strange peaks will appear faintly in the clouds and mist, and a scholar will become the top scholar in the country while a military officer will be granted a title of marquis." After the burial, Master Wang Yangming's father, Master Wang Hairen, became the top scholar in the imperial examination in the year Xinchou of the Chenghua period, and later held the position of Minister of Personnel in Nanjing. Master Wang Yangming himself passed the imperial examination with the top rank, served as the Inspector General of Nanjing Guangdong in the late Zhengde period, and due to his meritorious service in quelling the Chen Hao rebellion, he was granted the title of Marquis of Xinchuan and held the position of Minister of War in Nanjing. In the early Longqing period, he was posthumously granted the title of Marquis of Xinchuan and given the posthumous name Wen Cheng. Indeed, this fulfilled the prophecy of "a scholar will become the top scholar in the country while a military officer will be granted a title of marquis."

黃河水。天下之水，發源之遠者，惟黃河為最。故其濱河兩涯，多為都會，如洛邑、安邑、平陽、蒲坂是也。但水勢急峻，變態不一矣。蓋黃河上通天運，關係甚大，故其水四時皆濁。若一澄清，則為明王之應。諺云：“黃河清，聖人生。”古歌云“黃河在北四時濁，急風翻浪泥沙惡。五百年來一遍清，此乃南朝聖帝生”是也。皇朝，黃河關係陵寢，沖決不常，未為無慮。司國計者，宜有以備之雲。

The second section discusses "Yellow River water." Among all rivers in the world, the Yellow River has the farthest source, so many cities have developed along its banks, such as Luoyi, Anyi, Pingyang, and Pusan. However, its current is swift and steep, with many changes. The Yellow River connects with heavenly movements and has great significance, so it is always turbid throughout the four seasons; once it becomes clear, it is considered a sign of the birth of a sage ruler. There is a proverb that says, "When the Yellow River becomes clear, a sage is born." An ancient song says, "The Yellow River flows north, always turbid through the four seasons. Strong winds stir up waves, making the mud and sand fierce. In five hundred years, it clears once, which is the birth of a saintly emperor of the Southern Dynasty." This refers to the same idea. The Yellow River is related to the imperial tombs of our dynasty, and its breaches and changes in course are unpredictable, so we cannot help but worry. Those in charge of state affairs should prepare for prevention in advance.

江水。夫江為四瀆之長，亦諸水之所注也。然其勢既浩蕩，必以彎抱屈曲為吉。故金陵襟帶長江，而為天下都會，良有以也。湖水。夫湖水乃諸水之聚注處，汪汪洋洋，萬頃一平，水之最吉者也。不拘大湖小湖，陰陽二宅，見之俱吉。吳越武粛錢王時，有異人教王壩築西湖以建府治，其垂祚可悠久不替。否則，王氣不滿百年。王不聽，果九十年而止。

Rule three discusses "river water." A river is the longest of the four great rivers and the place where many streams converge. Since its flow is grand and mighty, it must meander and curve to be auspicious. Therefore, Nanjing, with the Yangtze River as its belt and sash, has become the great capital of the world, which is quite reasonable. Rule four discusses "lake water." Lake water is where many streams gather and remain. It is vast and level, and among all waters, it is the most auspicious. Whether large or small, encountering a lake is beneficial for both ancestral graves and dwellings. During the reign of Wu Yue's Wu Su Wang Qian Liu, a strange person advised him to build a dam around West Lake to establish his capital, saying that this would ensure the longevity and stability of the state; otherwise, the royal aura would not last over a hundred years. Qian Liu did not listen, and as a result, the Wu Yue kingdom indeed only lasted ninety years.

溪澗水。大凡大幹龍之地，多居江湖河海之旁，已前論之詳矣。然行龍之小幹小枝，尤多結作於溪澗之間，是溪澗之水不可不察也。其水必以屈曲環遶、聚注深緩為佳。若直而太急，溜而有聲，峻而跌漈，則皆不吉。故《賦》云：“曲水來朝，不問大澗小澗。”言屈曲之吉也。郭書云：“以水為朱雀者，忌夫湍激，謂之悲泣。”言有聲凶也。

Rule five discusses "stream water in gullies." Generally, the land formed by the great dragon ridges is mostly found near rivers, lakes, seas, and other large bodies of water, which has already been explained in detail earlier. However, the smaller dragon ridges and branches tend to form land more often in the areas between streams and gullies, so the water in streams and gullies must be carefully examined. This kind of water should be winding and flowing gently, pooling and slow-moving; if it is straight and fast-flowing, turbulent with loud sounds, or steep and cascading into a waterfall, it is not auspicious. Therefore, Bu Ying Tian's "Snow Heart Assignment" says, "Curved water flowing towards the site is auspicious, regardless of whether it is a large or small stream," referring to the auspiciousness of winding water. Guo Pu's "Book of Burial" says, "Water is considered the Vermilion Bird; it is disliked if it is turbulent and rushing, which is called weeping," referring to the inauspiciousness of loud water sounds.

平田水。平田水者，水散田中，平夷悠緩，不沖不射，不割不穿，不帶凶殺。凡穴得之最吉。亦以有情朝穴，到堂融聚為佳。若其無情而不到堂，縱有諸吉，亦無補於用也。溝洫水。溝洫水者，溝渠田洫之水也。結穴之處，亦欲其屈曲悠匯，而忌直急、擺撇、沖射、穿割、無情，皆不吉也。

Rule six discusses "Ping Tian Shui" (level field water). Ping Tian Shui is water that spreads across the fields, flowing smoothly and evenly without rushing or shooting, without cutting the foot of the mound, without penetrating the Bright Hall, and without carryingInauspicious Sha (malevolent influences). Whenever a site for a grave or dwelling receives this kind of water, it is most auspicious. Similarly, it is best if the water is affectionate towards the site, flowing towards the Bright Hall and gathering there. If the water is indifferent and does not reach the Bright Hall, even if other aspects are favorable, it will not benefit this site. Rule seven discusses "Gou Xu Shui" (ditch and canal water). Gou Xu Shui refers to water in ditches and field channels. At the site where a mound is formed, this water should also flow gently and meanderingly. It is most inauspicious if it flows straight and fast, swerves away, shoots towards the site, penetrates the Bright Hall, or cuts through without affection. All these are unfavorable.

池塘水。池塘之水，乃地勢汙下，會集諸水者也。若是生成原有者，亦儲祿之類，穴前得之最吉，不可填塞。如誤填塞，禍災立應。若鑿池開塘，亦須詳審，不可妄開，傷殘龍脈，發洩地氣，立招凶禍。且池塘凶者，謂之照盆殺，主少亡。斷法云：“上塘連下塘，寡母守空房。”不可不慎。

Rule eight discusses "pond water." Pond water is the gathering of many waters in a low-lying area. If it is naturally existing, it belongs to the category of "stored fortune," and having it in front of the tomb is most auspicious; it must never be filled up. If it is mistakenly filled, calamity will come immediately. As for digging a pond oneself, it must also be carefully considered and not done recklessly, otherwise it will injure the dragon pulse and discharge the earth's energy, bringing immediate misfortune. Moreover, there is a type of凶 pond called "mirror basin killing," which indicates that someone in the family will die prematurely. The method of interpretation says, "upper pond connected to lower pond, a widow guarding an empty room," which should not be taken lightly.

右地在浮梁縣東五里，土名高園。其龍發自東鄉，兩溪夾送百餘里交會，欲盡未盡之際，翻身起水星大帳。帳中出脈，大斷過峽，頓起御屏土星，方正清奇。中出微乳，左右貼身龍虎掬抱有情，以結天然之穴。外龍虎自水星帳兩臂環抱交紐，如鋪氈搢笏，平伏盤固。前峰高插雲漢特朝。從沙如貴人、天馬、誥輔、旗鼓、種種羅列。穴下靈泉融注，內堂夾聚，外洋寛暢。課云：“青龍搢笏，白虎鋪氈，二紀年後，當為帝王之師。”果二紀年間，尚書豼孫為理宗師保。朱氏同時朱紫滿門，有九子十神童之稱。時外甥亦登神童科，故云。其後子孫不知此地貴在靈泉，乃平為田，遂潰其秀，朱氏頓敗。

This piece of land is located five miles east of Fuliang County, named Gaoyuan. Its dragon line originates from the eastern town, with two streams flanking it for over a hundred miles before converging. At the point where the dragon is nearly exhausted, it turns and rises to form a grand "water star" structure. From within this structure, a main ridge emerges, passing through a significant bend, and suddenly rises to form a "royal screen" earth star, square and peculiar. In the middle, a slight protrusion is formed, with the left and right sides closely embracing by the dragon and tiger arms, forming a natural site. The outer dragon and tiger mountains encircle and connect around the arms of the water star structure, resembling a spread-out carpet and inserted ceremonial staffs, lying flat and firmly. In front, a mountain peak rises high into the clouds, specifically facing the site. The surrounding hills resemble noblemen, heavenly horses, scrolls, flags and drums, arranged in a line. Beneath the site, there is a spiritual spring that accumulates water, with an inner bright hall that gathers and an outer expanse that is wide and open. The original interpretation said: "The azure dragon holds a staff, the white tiger spreads a carpet; twenty-four years later, it will become the teacher of an emperor." Indeed, within twenty-four years, Zhu Pishun, the Minister of the Ministry of Personnel, became the teacher of Emperor Lizong of the Song dynasty. The Zhu family at the same time became full of officials and scholars, earning the title of "nine sons and ten divine children." At that time, his nephew also passed the examination for divine child, so this was said. Later, the descendants did not understand the true value of this site was in that spiritual spring, and they levelled it into farmland, causing the refined energy to disperse, and the Zhu family quickly declined.

傳疑朱氏其時榮顯甚隆，理宗嘗命豼孫圖祖冢來看，乃獻此圖。上以硃筆點前峰曰：“卿為朕師，乃此峰之鍾秀也，當封為王師峰。”是時此山即崩塊，儼如點朱，迄今鄉人猶以王師峰呼之。右地在南昌，土名池港。其龍起自漸嶺，撒落平洋二十餘里。到頭橫開平面金水帳，帳中抽出小小蘆鞭，復起平中一突結穴。四面皆水，當前大河橫遶，取作飛雁投湖形。艮龍轉卯，扦庚向兼酉。舊有偈云：“上坊下池港，上有個字葫蘆樣。秀水流來甲向庚，葬著狀元生。”葬後果出吉所公棟，登嘉靖乙丑會元探花。後以築壩塞其流神，福力遂歇。

There is a questionable account that at that time the Zhu family was extremely prosperous. Emperor Li Zong of the Song dynasty once ordered Zhu Pishun to draw a map of the ancestral tomb and present it to him. The emperor pointed with his vermilion brush at a mountain peak in front of the map and said, "You shall be my teacher, precisely because this peak gathers the elegance of the mountain, it should be named the Master Peak." It is said that at that very moment, the mountain immediately collapsed, leaving a mark resembling the imprint of the vermilion brush. To this day, the local people still call it the Master Peak. The land shown in the right-hand map is located in Nanchang, with the place name Chigang. Its dragon line originates from Zhenling, spreads over a flat area for more than twenty miles, and finally forms a flat "Golden Water Enclosure." Within the enclosure, a small "Luhuan" (a type of auspicious form) emerges, and then a sudden convergence of energy forms the burial site. All around are waters, with a large river flowing in front, forming the image of "a flying goose diving into a lake." The dragon turns from the艮 (Gen) direction to the卯 (Mao) direction, facing the庚 (Geng) direction with a slight inclination towards the酉 (You). There was an old verse that said, "Above the village and below Chigang, above there is a葫芦 (hulu, gourd) shape. The elegant water flows towards the Geng direction, and the burial site produces a状元 (zhuangyuan, top scholar)." After the burial, indeed, Ji Su Gong Zhang Dong emerged, who passed the imperial examination as the top scholar in the Jiajing Yichou examination and became a third-place winner in the palace examination. Later, because a dam was built blocking the flowing spiritual water, the good fortune ceased.

下地在豐城港西，杜侍郎拯祖地也。其龍來自起升山，發出嫩枝，磊落數節，翻身逆勢結穴。星辰雄猛，下鋪餘氈，俗呼睡虎形。杜氏於穴前大開一池，旬月間侍郎公即遭冦刺之禍。按：已上三地，皆於穴前妄有改作而致禍敗。杜氏之開鑿尤大，故其禍尤慘。廖公云：“開池穿井多有忌，消詳莫輕易。”朱子云：“祖塋之側，數興土功，以致驚動，亦能招災。”渠不信夫！為人子孫，可不慎重。胡乃輒爾興作，自取凶咎。予所目擊，不能悉舉，姑出此三格，以告明者，當知所慎雲。

The land in the diagram is located west of Fengcheng Port and is the ancestral land of Du Shilang Du Zheng. Its dragon line comes from Qisheng Mountain, branches off into a tender branch, moves clearly for several sections, then turns back and forms a knot in reverse. The star peaks are strong and majestic, and beneath the site, there is a spread of residual energy forming a carpet-like lip, commonly known as the "Sleeping Tiger Shape." The Du family dug a large pond in front of the site, and within a month, Shilang Du was attacked and killed by bandits. Commentary: The above three pieces of land all suffered misfortune due to reckless changes made in front of the site. The Du family made the most significant change, so their misfortune was the worst. Liao Jinjing said, "Digging ponds and wells often have taboos; one should not act carelessly." Zhu Xi said, "Repeated construction near the ancestral tomb can disturb the earth's energy, thus inviting disaster." How can these words not be credible? As descendants of a family, how can one not be cautious? How can one just start construction without thinking, inviting misfortune? We brothers have seen countless examples, and here we mention these three cases to inform those who understand the importance of being cautious.

或謂杜氏地虎形，不可輕犯。今乃興工開池以驚動之，故取禍之速，在旬月間，其以此耳。夫形固不必泥，然亦往往有應驗者，此類是也。曩予兄弟遊閩，觀蔡牧堂先生自卜壽藏，在崇安縣，土名箬山。鄉人云是虎形地。當時牧堂囑曰：“古人有廟祭，無墓祭。”乃別立享堂，即祠堂也。去墓甚遠。迄今子孫守之，不敢設祭於墓。竊謂牧堂父子，嘗與道學之轍，其於論地，見之《發微》諸書，所謂醇正無疵者也，亦乃拘於形象若是乎？可見地有偶合其形者，亦當隨俗避忌。所謂事之無害於理者，從俗可也，又何必深闢哉！

Some people say that the land of the Du family is in the shape of a tiger, and should not be lightly disturbed. Now that they have started digging a pond and disturbed it, they have thus invited misfortune, which has come to pass so quickly, within a month. The reason is here. Although the idea of shape is not something that needs to be strictly adhered to, it is often that such things do come true, and this is one such case. Previously, when our brothers traveled through Fujian, we visited a tomb chosen by Master Cai Futang (Cai Fa) himself, located in Chong'an County, the place called Ruoshan. The local people said it was a tiger-shaped site. At that time, Master Cai said, "Ancient people only had temple sacrifices, not tomb sacrifices." So he set up a separate hall for offerings, which was also a clan hall, far away from the tomb. Until today, his descendants still follow this rule, not daring to set up sacrifices at the tomb. We privately thought: Master Cai and his son followed the Daoist school of thought, and their discussions on geomancy are recorded in books like the "Fa Wei Lun," which can be said to be pure and without flaw. Yet they still took the shape seriously. This shows that when a terrain coincidentally matches a certain object's shape, it should also be avoided according to local customs. So, as long as something is not against reason, following the customs is sufficient, why bother to strongly criticize it?

天池水。天池水者，乃高山頂上有池水也。以其高在山巔雲漢間，故曰天池。《龍經》云：“高山頂上有池水，兩水夾得眞龍行。問君高頂何生水，此是眞龍樓上氣。樓殿之上水泉生，水還落處兩邊迎，眞龍卻在泉中過。”

Rule nine discusses "Tianchi Water." Tianchi Water refers to a pool of accumulated water on the top of a high mountain. Because it is located high on the mountain peak, almost between the clouds and the sky, it is called Tianchi. Yang Yunsong, in his work "The Classic of Shaking the Dragon," says: "On the top of a high mountain there is a pool of water, with two streams flanking the true dragon's path. Ask you, why does water appear on such a high peak? It is the qi of the true dragon rising from the upper hall. Water springs from the halls above, and where the water flows, both sides welcome it, indicating that the true dragon passes beneath the spring." This means that water accumulating on the mountain peak is a sign of the dragon's qi reaching its peak and rising as springs; the true dragon passes beneath this spring.

又有平洋龍身有湖，亦是天池。龍行過峽斷處有池，亦謂之天池。是不可必拘於高山頂上之池方號天池，蓋在龍身上者，皆謂之天池。如不在龍身，則為池塘水矣，豈可天池名乎？峽上左右兩池，脈從中出，謂之左侍右衛，亦名養蔭水。廖氏云“龍上如生兩池水，養蔭斯為美”是也。亦有一畔有池，一畔無池者，《經》云“也有單池在旁抱，單池終不及兩池”是也。

In flat land, if a dragon has a lake on its body, it is also called a heavenly pool; if there is a pond where the dragon's energy breaks and stops, it is also called a heavenly pool. This shows that one need not rigidly adhere to the idea that only pools on mountain tops are called heavenly pools. Any pond located on the body of the dragon can be called a heavenly pool; if it is not on the dragon's body, it is just a pond and cannot be called a heavenly pool. When the dragon passes through a narrow pass, if there are two ponds on both sides and the energy line comes out from the middle, it is called "left attendant and right guard," also known as "nourishing shade water." Liao Jinjing said, "If a dragon has two ponds on its body, it is most beneficial," referring to this. There is also a case where there is a pond on one side but not on the other. The Classic of Shaking the Dragon says, "Sometimes there is a single pond beside the dragon, but a single pond is always inferior to two," referring exactly to this situation.

天池一名天漢，一名天潢。《經》云“池平兩水夾又清，此處名為天漢星。天漢天潢入閣道，此星入相居天庭。”蔡文節公云：“龍帶天池，則有貴氣而綿遠。”故凡龍身有此池者，其所結作，力量甚大。但須四時水注為美。若或忽然乾枯，敗禍立至。

The Tianchi pool is also called "Tianhan" and "Tianhuang." The Classic of Shaking the Dragon says, "A pool with flat terrain, flanked by two streams and clear water, is called Tianhan Star. Tianhan and Tianhuang enter the Gudao passage, and this star is destined for high official rank and resides in the heavenly court." Cai Yuanping said, "If a dragon is accompanied by Tianchi, it possesses noble energy and lasts long." Therefore, wherever such a water pool appears along the dragon line, the power of the land formed is great. However, it must have water continuously flowing into it throughout the four seasons to be considered good; if it suddenly dries up completely, misfortune will come immediately. When examining the site, one should pay attention to whether the pool water never runs out, which is the most direct way to judge the prosperity or decline of the dragon energy.

詩云：“山頂天池人少知，周迴深闊最為奇。能盛天池蔭龍脈，盈竭猶能驗盛衰。”又云：“平坂天池大且深，眞龍脈盛故凝成。四時融注極榮貴，一旦乾枯即敗傾。”故天池或平淺，乍有乍無，亦不為吉。詩云：“天池之水淺而平，乍無乍有或欹傾，此湖不敢言奇異，富貴難憑只守成。”是以凡天池之水，宜深注而四時不涸為佳耳。大抵眞是天池，則其水自然深聚澄凝，四時如一，罕有涸竭傾枯之患，知者宜詳審之。

There is a poem that says: "On the mountain peak, the heavenly pool is little known, surrounding it deep and wide is most extraordinary. It can hold the heavenly pool and shade the dragon's energy, even when full or empty it can still verify prosperity and decline." Another says: "The flat and deep heavenly pool is truly rich in dragon energy, thus it solidifies. Throughout the four seasons, it flows and gathers to reach extreme honor and wealth; once it dries up, it immediately leads to decline." Therefore, if a heavenly pool is both flat and shallow, and sometimes present and sometimes absent, it is not considered auspicious. Another poem says: "The water of the heavenly pool is shallow and flat, sometimes absent, sometimes present, or tilted. This lake dares not be called extraordinary, for wealth and honor are hard to rely on, only maintaining what is already achieved." Therefore, all heavenly pools are considered good if their water is deep and remains still, without drying up in the four seasons. Generally speaking, true heavenly pools naturally gather deep, clear, and settled water, remaining the same throughout the four seasons, rarely suffering from drying up or depletion. Those who understand should carefully distinguish.

注脈水前水繫龍身所有，此水是穴前所有。注脈水者，湖水注於穴前也，亦名仰天湖。大龍形勢甚強，及到盡處，無穴可下，必於未盡之間結為天湖之穴。雖在龍行之時，而必有注脈之水，四時不竭。此即眞氣融結，宜於此尋穴。其水注以後去者，或復起為案，或為官曜，皆貴也。朱文公葬母地合此。

Article 10 discusses "Zhu Mai Shui" (note: "Zhu Mai" means "annotation of the meridian"). Unlike the previous article, which mentioned "Tian Chi Shui" (Heavenly Pool Water) that is located on the dragon's body, this one refers to water located in front of the穴位 (q穴, meaning the "穴" or "site").所谓注脉水 (Zhu Mai Shui) refers to lake water that accumulates in front of the site, also called "Yang Tian Hu" (Looking Up to the Sky Lake). When a great dragon (large dragon line) has a strong momentum, it reaches the end but cannot find a site to descend. Therefore, it must form a Heavenly Lake site at the point where it is almost finished but not yet completed. At this point, even though it is still on the dragon's path, there must be Zhu Mai Shui, which flows continuously through the four seasons. This is the sign of true qi (energy) converging and forming the site, and the site should be sought here. After the water stops accumulating, it flows out, or it may form another mountain as a supporting element downstream, or it may transform into official stars and luminous energies, both of which indicate high status and prestige. The land where Zhu Xi buried his mother exactly fits this pattern.

右地在建陽崇泰裡寒泉嶺天湖陽，文公母祝氏夫人墓也。龍自高山脫脈穿田，起為平岡。又逶迤數節，為湖田。雙脈合而為穴，穴居湖水，而本身前起成高阜，為太陰文星之案。外洋暗拱，左右映帶，大溪橫繞，眞得水藏風之美地也。文公子在、孫鑑皆官侍郎，曾孫浚尚理宗公主，至今徽州、建寧兩地，世習博士，考亭富盛，科第不替。

The plot of land shown on the right is located in the Tianhu Yang area of the Hanquan Ridge in Jiuyang Chongtai, and it is the tomb of Zhu Fu-ren, the mother of Zhu Xi. The dragon line comes from a high mountain, detaches, and passes through farmland, forming a flat ridge; then it winds for several sections, becoming a lake and field. Two ridges merge to form the site of the tomb, which is situated between the lake waters; there is also a high hill in front, forming the case mountain for the "Taiyin" Wen star. The surrounding area is darkly encircling and supporting, with the left and right sides complementing each other, and a great stream flowing across. It is indeed a beautiful land that both has water and retains wind. Zhu Xi's son Zhu Zai, grandson Zhu Jian, and great-grandson Zhu Jun all held the position of Chief Attendant. Zhu Jun married a princess of Emperor Lizong of Song. Up to the present day, in the areas of Huizhou and Jianning, the descendants of Zhu have been hereditary holders of the title of Five Classics Doctor, and the branch of Kaoting has become prosperous, with continuous success in the imperial examinations.

雖然，文公之德，宜其子孫萬世而愈盛，固未必專繫於地。然似此山川，鍾靈孕秀，亦宜其傳世之克顯也。古云：“惟嶽降神，生甫及申。”夫豈虛語哉！文公三子：墊、埜、在。墊居徽之婺源，今襲博士；埜居考亭，今富盛有科甲；在居建寧府城，今世襲博士。皆人丁大旺。

Although this is true, Zhu Xi's virtue should naturally bring prosperity to his descendants for generations, not necessarily dependent on this piece of land. However, such mountains and rivers gather spiritual energy and give birth to outstanding talents, which is why his family has been prominent throughout the ages. The ancients said, "Only the mountain produces a divine being, giving birth to Fu and Shen," is this not just empty talk? Zhu Xi had three sons: Zhu Shu, Zhu Yu, and Zhu Zai. The Zhu Shu branch lived in Wuyuan, Huizhou, and now they have been hereditary five classics doctors; the Zhu Yu branch lived in Kaoting, and now their family is prosperous with scholarly achievements; the Zhu Zai branch lived in Jianning City, and now they are also hereditary doctors. All three branches are thriving.

源頭水。源頭者，龍之發源處也。此處水源來短去長，眞龍不住。《賦》云：“窮源僻塢，豈有眞龍？”吳公云：“源頭地，水尾山，時師到此不須談。”嘗見亦有大龍結穴在山谷中，而內堂水源甚短，有似於源頭水尾者，尤須詳審，不可一概論也。如浮梁李侍郎祖地圖見曜卷、建陽蔡文肅公祖地即西山先生墓是耳西山墓圖見砂卷。

Article 11 discusses "source water." By "source," it refers to the place where the dragon originates. Here, the water's coming path is short and its going path is long; true dragons do not stop here. Bu Ying Tian's "Xu Xin Fu" says: "In remote and secluded places where the source is, how can there be a true dragon?" Wu Jingluan says: "The source land, the water's end and mountain's end, the skilled master need not speak of it." However, we have also seen large dragons forming a resting place within valleys, where the internal bright hall's water source is short, appearing like the end of a source water. Such cases require particular attention and cannot be treated as a general rule. For example, the ancestral site of Li Sirang from Fuliang (see illustration in the first volume of Yàoxīng) and the ancestral site of Cai Wensu Gong from Jianyang (which is also the tomb of Master Cai Yuanding of the West Mountain, see illustration in the volume on sand patterns) are cases in point.

沮洳水。沮洳水者，非冷泉窟穴，而遍山遍地常溼，視之不見有水，踐之鞋底皆溼。或是石山裡，如死牛皮，不問四時，常有溼汗。或掘鑿坑坎，水即盈滿。或春夏泉流，秋冬枯涸，卻常是汙溼浸淫，此皆沮洳水也。張子微云：“沮洳水乃是山龍氣衰脈散，如人受病，氣不通而血妄行。婦人則為崩漏，男子則為痔痿，皆原於氣衰血滯，積年累歲不愈，而天年不永，因此害生。縱饒苟延僥倖，必容貌憔悴，肌體痿薾，不問男女，皆不生子。惟覺淹淹，不知死之將至云爾。此最無取。”又云：“若有石曜，溼如牛鼻，慎勿用之。”皆確論也。

Article 12 discusses "Juru water." Juru water is not the same as cold spring caves; rather, it is water that is constantly damp throughout the mountains and fields, visible neither as clear water nor as flowing streams, yet one's shoes become wet when stepping on it. Some occur in stone mountains, where the stone surface resembles dead cowhide, and moisture constantly seeps out regardless of the season. Others appear when a pit is dug, and water immediately rises. Some have springs in spring and summer but dry up in autumn and winter, yet the ground remains damp and moist. These are all examples of Juru water. Zhang Zimwei said: "Juru water indicates the decline of mountain dragon qi and the dispersion of the meridians. It is like a person falling ill, with blocked qi and chaotic blood flow: women may suffer from uterine bleeding, and men from hemorrhoids. All these conditions stem from qi deficiency and blood stagnation, which persist for years without recovery, shortening life. Even if one survives, they will inevitably appear pale and weak, unable to have children, feeling constantly unwell, unaware that death is approaching. Such places are most undesirable." He also said: "If there is stone and the dampness is like a cow's nose, do not use it." These are all accurate statements.

臭穢水。臭穢水者，或牛泓豬涔，或腐臭成漿，或濁濃稠滯，攪動腥穢，氣不可聞也。陰陽二宅皆忌。有此，主女人崩漏，男子痔痿、痘癀、夭折、盲目、淫惡。仍主門戶衰落，產業退失。《明堂內經》云“流膿出泉，腐臭成漿，牛泓豬涔，汙穢濁黃，主瘟招疫，家道不昌，癰疽痔漏，子孫少亡”是也。

Rule thirteen discusses "stinking water." Stinking water may be mud from a cow's hoof pit or pig wallow, or it may be rotten and turned into a thick sludge, or it may be murky and thick, stagnant, and when stirred, it emits a foul smell and is very unpleasant. Both阴宅 (burial sites) and阳宅 (residential sites) should avoid it. The presence of such water indicates women suffering from uterine bleeding and men suffering from hemorrhoids, boils, yellow jaundice, or even early death, blindness, or immoral behavior. It also signifies the decline of the household and loss of property. The "Bright Hall Inner Classic" states, "Flowing pus and foul water, rotten and turned into thick sludge, cow hoof pits and pig wallows, dirty and turbid yellow water, lead to epidemics and plagues, the family's fortune declines, boils, hemorrhoids, and children's early death," which refers to this kind of water.

泥漿水。泥漿水者，乃乾溼池也。得雨則盈，雨霽則涸。望之似可掦塵，踐之或至沒脛，滋滋浸漬，常有泥漿。此乃不吉之地，地脈疎漏，最為不吉，主客死拋尸，人衰財散，多招痼疾。送龍水。送龍水者，龍之發足處，兩水界送，直至龍盡而合者也。幹龍則論河水溪水，枝龍則或山溪田源夾送龍神。然此送龍之水，不可拘其兩水會堂，只一邊到堂，一邊不上堂，亦不為害。若兩水俱到面前會合，則是去水之穴為然，其它或合於左，或合於右，或合於後。此水源長則龍長，水源淺則龍短，力量大小，察此可知也。

Article 14 discusses "muddy water." Muddy water refers to a water pit that is alternately wet and dry. When it rains, it is full; when it is sunny, it dries up. From a distance, it seems as if dust can be raised, but when stepped on, it can reach the knees, soaking wet and constantly damp. It remains a muddy area all year round. This is an inauspicious place, indicating loose and porous underground strata that allow air to escape. It is most inauspicious, leading to deaths away from home, exposed bones, decline of people, loss of wealth, and frequent occurrence of chronic illnesses. Article 15 discusses "dragon water." Dragon water is the starting point where the dragon begins to move. On both sides, there are water boundaries that accompany it along the way until the dragon reaches its end, where the waters close in. For dry dragons, it refers to rivers or streams; for branch dragons, it may be mountain streams or field water sources, with the dragon spirit accompanying them. However, dragon water does not necessarily have to meet at the Bright Hall. If one side reaches the hall and the other does not, there is no harm. If both waters meet in front of the site, it is a site where water flows away. Otherwise, the meeting may be on the left, right, or behind the site. The longer the water source, the longer the dragon; the shorter the water source, the shorter the dragon. The strength can be judged by this.

幹流水。幹流水者，高處是山，低處是水，故雖無流泉滴瀝，亦謂之水，曰幹流耳。雨下則亦有水淋流，雨止則無此水界脈束氣。穴之左右貼近，必須有之方妙。若穴下幹流，切忌直長傾倒，亦宜平緩悠回，最關初年禍福，故爾。

Article sixteen discusses "dry flowing water."the so-called dry flowing water refers to the principle that "a rise of one inch is mountain, a drop of one inch is water." High areas are considered mountains, and low areas are considered water. Therefore, even without a single drop of flowing water, it is still called water, known as "dry flow." When it rains, water drips and flows over it, but once the rain stops, it disappears. It is used to cut off the dragon pulse and to gather life qi. The areas immediately to the left and right of the site must have it for optimal results. If the dry flow is beneath the site, it must not be straight and long, but rather gentle and winding. It is especially important for the fate of the first few generations, so it must be carefully considered.

合襟水。合襟水者，穴前界脈上分下合之水，如胸前衣襟之交合，故名合襟水也。蓋脈來則有分水以導之，脈止則有合水以界之，故有小分合、大分合。其融結有三分三合。穴前後一分合，起主至龍虎所交二分合，少祖至山水大會三分合也。小合為小明堂，大合為大明堂。合龍虎內為內明堂，合龍虎外為外明堂。以內界水分合審氣脈，定穴之聚散；外界水分合審明堂，定局勢之聚散。內界水隱微難見，外界水顯明易見。

Article 17 discusses "He Jin Shui" (Meeting Water). He Jin Shui is water that appears at the front of the site, cutting off the incoming energy, with the water splitting above and converging below, resembling the two pieces of the front of a shirt meeting together, hence the name He Jin Shui. When the energy comes, it is guided by water that splits, and when the energy stops, it is bounded by water that converges. Therefore, there is a distinction between small splitting and converging and large splitting and converging. A single convergence has three splits and three convergences: the front and back of the site form the first level of splitting and converging, from the main star at the beginning of the ridge to where the dragon and tiger meet forms the second level, and from the minor ancestor mountain to where the water and land meet forms the third level. Small convergences are called small bright halls, and large convergences are called great bright halls; convergences within the dragon and tiger are called inner bright halls, and convergences outside the dragon and tiger are called outer bright halls. The splitting and converging of inner boundary water is used to examine the energy flow and determine the gathering and dispersing of the site's energy; the splitting and converging of outer boundary water is used to examine the bright hall and determine the gathering and dispersing of the overall situation. Inner boundary water is subtle and hard to see, while outer boundary water is clear and easy to observe.

內界水收得緊，合流不散，曰天聚，是自然雌雄會也。內界水出，與外界水關得住，合於明堂，曰人聚，是隱然雌雄會也。明堂外龍虎包，不見水出，曰地聚，是顯然雌雄會也。此謂三合三分，合襟水之合夫矩度者也。有此則近而鰕須蟹眼具備，遠而蟬翼、龍虎、纏護明白，前親後倚分曉，乃融結眞切矣。

Inside the boundary, the water converges tightly, and after merging, it does not scatter, which is called "Heavenly Convergence," a natural meeting of yin and yang. When the internal water flows out and is blocked by external water, gathering in the Bright Hall, it is called "Human Convergence," an obscured meeting of yin and yang. If outside the Bright Hall there are dragon and tiger formations enclosing it, with no visible outflow, it is called "Earthly Convergence," a clear meeting of yin and yang. This is known as the three divisions and three harmonies, which is the proper form of converging water according to rules. With these features, nearby waters such as "Shaxu Water" and "Xieyan Water" are all complete, while distant waters such as "Chanyi," "Longhu," and "Chuanhu" are clearly layered. In front there is a close case, and behind there is a supporting hill, clearly defined, which is the true convergence and fusion.

鄱陽餘氏佑曰：合襟水者，即股明股暗雌雄水也。鰕須蟹眼二水，自穴後兩旁環繞至穴前，如鰕須樣。二水上有分，下有合，則陰陽交濟，而雌雄相配。或二水上有分，下無合，則陰陽離拆，而雌雄不配，謂之失經。經，常也。雌雄不配，則失其常矣。論穴之界水，不過如此。

Poyang person Yu You said: "He Ji Shui" refers to two streams of water, one bright and one dark, representing the yin and yang. "Xia Xu Shui" and "Xie Yan Shui" are two streams that flow from both sides behind the site and encircle to the front, resembling the two long whiskers of a shrimp. These two streams have division above and convergence below, which represents the meeting of yin and yang and the harmonious pairing of the male and female streams. If there is division above but no convergence below, then it is a separation of yin and yang and a mismatch between the male and female streams, called "shi jing." "Jing" refers to the constant way; when the male and female streams are not in harmony, the constant way is lost. The principle of boundary water in a site is no more complicated than this.

而術家之言，曰個字、三叉、雞跡、蟹眼、蟬翼、魚腮、十字、球簷、化生腦、泥丸宮，又有所謂水裡眼、剪刀交、水裡坐、水裡臥、蝸窟、蛤尖、交金、界玉、雞胸、鳩尾、壽帶、孩衿、羅文土宿、生龜死鱉、眠幹就溼、割腳臨頭、大口出小口、水過山不過等說，又有所謂兩片牛角砂、一滴蟹眼水、舌尖堪下莫傷唇、齒罅可扦休近骨、虛簷雨過聲猶滴、古鼎煙銷氣尚浮、雪水融時湖水漲、水邊花發水中紅等說，種種多端。

But the terms used by diviners are numerous and varied: there are names such as "individual character," "three-way intersection," "chicken track," "crab eye," "cicada wing," "fish cheek," "cross," "ball eaves," "transformed brain," "mud palace"; there are also terms like "eye in water," "scissors crossing," "sitting in water," "lying in water," "snail cave," "crab tip," "metal meeting," "boundary jade," "chicken chest," "pigeon tail," "longevity belt," "child's collar," "lotus pattern earth dwelling," "living turtle dead鳖," "dry land sleeping wet land lying," "cutting feet at head," "big mouth with small mouth," "water passing mountain not passing"; there are also expressions such as "two pieces of ox horn sand," "a drop of crab eye water," "do not injure the lip when the tongue is about to touch," "do not approach the tooth gap," "the sound of rain still drips after the false eaves," "the smoke of an ancient bronze vessel still floats after it has burned out," "when snow water melts, lake water rises," "flowers by the water bloom red in the water." The types are countless.

其間所指多一事。一意而二三其說，固不足取。胡乃又有庸師野俗之辭云“空手把鋤頭，步行騎水牛。人從橋上過，橋流水不流。兔在茅岡走，鷹來水面飛。老鼠樑上過，貓兒總不知”等語，假楊公之名，以取信於人。楊公豈有此詭異之說哉！是皆術者不明正理，立此奇名怪語，欺世駭俗，自神其術而已。明理君子，置之勿談可也。

These terms usually refer to the same thing: one meaning giving rise to two or three different expressions, which is not worth taking seriously. Moreover, there are also ignorant teachers and common people who say things like "empty hands hold a hoe, walk while riding a water cow. People pass over a bridge, the bridge flows but the water does not. A rabbit runs on a thatched hill, an eagle flies over the water. A mouse passes over the beam, the cat never knows." They use the name of Yang Yunsong to gain people's trust. How could Master Yang have such strange statements! These are all the inventions of geomancers who do not understand the principles, creating strange and peculiar phrases to shock the world and make their own skills seem supernatural. Wise men who understand things clearly should simply ignore them.

按：餘氏此論確當，故録之以為明辨雲。右為合襟水圖。上如球之圓，下如簷之滴斷，故曰球簷。後倚三龍山，上分送龍水，又名隨龍水。前親三龍水，下合送龍水，不拘合於穴前，多有合於左右及穴後者。合於後者名曰後合襟水。

The commentary says: Yu You's discussion in this section is very accurate, so I have copied it here for the purpose of distinguishing right from wrong. On the right side is the "Ball Roof Water" diagram (the image has been lost, only the description remains). The description says: the mound is round like a ball, and the water below is cut off like the eaves of a roof dripping water, hence called "Ball Roof." Behind the mound, there are three dragon mountains, from which the dragon water branches off, also called following dragon water; in front of the mound, the three dragon water comes close, and below it joins with the following dragon water. The place where they meet is not limited to in front of the mound; often it is on the left or right sides, or even behind the mound. If it meets behind the mound, it is called "Back Ball Roof Water."

極暈水。極暈水者，眞穴必有太極之暈。訣云：“隱隱微微，彷彷佛佛，粗看有形，細看無物。”又曰：“遠看似有，近看則無。側看突起，正看模糊。”皆善狀太極暈之妙訣也。故凡入穴，回頭見圓暈在微薄隱顯之間，是謂有太極圓暈也。水非眞有水，乃低處為水耳。訣云：“高一寸為山，低一寸為水。”郭景純《葬書》“乘金相水，穴土印木。”廖氏“紫微太乙，旺龍木星”與此義同。故此太極暈，不特論水，尤切於穴。廖氏云：“若還鋤破太極暈，水蟻便侵棺。”正此暈矣。附極暈圖。

Article eighteen discusses "extreme mist water."the so-called extreme mist water refers to the fact that a true site must have a circle of "Taiji mist." The mnemonic says: "subtle and faint, indistinct yet resembling, seemingly visible at a glance, but invisible upon close inspection." It also says: "appearing distant, but vanishing near, seeming to rise when viewed from the side, yet blurred when viewed directly." These descriptions well capture the subtlety of the Taiji mist. Therefore, whenever one arrives at the site, if one looks back and sees a circular mist appearing faintly and extremely thin, it is called having a Taiji circular mist. The water mentioned here is not actual water, but any low-lying area is considered water. The mnemonic says, "a rise of an inch is a mountain, a depression of an inch is water." Guo Pu's "Book of Burial" states "riding the metal and following the water, the soil marks the wood," while Liao Jinjing says "Ziwei Taibei, flourishing dragon and wooden star," all meaning the same. Therefore, the Taiji mist is not only about water, but is especially important for determining the site. Liao Jinjing says, "if the Taiji mist is disturbed by digging, water ants will invade the coffin," referring precisely to this circle of mist. A diagram of extreme mist is appended at the end (the diagram is now lost).

元辰水。元辰水者，龍虎之內，穴前合襟處水也，乃我本身親貼者。不拘幹流溼流，均謂之元辰水。此水切忌傾走。譬之龍身元氣，一滴不可洩也。必須左右有砂攔截，使之曲折為美。卜氏云：“元辰水當心直出，未可言凶。”乃權辭，戒人勿執一耳。其實元辰之水當心直出而長，為地大忌。故下文復救之曰：“外面山轉首橫攔，得之反吉。”

Article 19 discusses "Yuan Chen Shui." Yuan Chen Shui refers to water located within the area between the Dragon and Tiger ridges, at the junction in front of the site, and is water that closely surrounds the site. Whether it is a dry stream or a wet stream, it is called Yuan Chen Shui. This type of water is most忌 to flow away directly; it is like the vital energy of the dragon's body, and not a single drop should be lost. It must be blocked by ridges on both sides, so that it flows in a winding manner. Bu Ying Tian said: "Yuan Chen Shui should not flow straight out, it cannot be considered as凶." This is a flexible statement meant to remind people not to be rigid in their thinking. In reality, if Yuan Chen Shui flows directly from the center of the site and extends very far, it is a major忌 in geomancy. Therefore, he added the next sentence to provide a remedy: "If outer mountains turn and cross in front to block it, it becomes auspicious instead."

蓋地固有龍眞穴的，不幸而元辰長者，又須局勢緊巧乃可。若一向直去，局又曠闊，則眞氣不驟，必無融結。亦有大龍氣盛，結穴已完，而餘氣吐為氈褥，為曜氣，一齊收斂不盡，而有元辰水出者，但初代不利。必須行到砂攔水截之處，方發財祿。然此等地必多清貴，雖位列顯耀，而家儲終不富盈耳。其亦有多富積者，必在數代之後也。附元辰水吉凶圖。此元辰水直出，有外水橫截，吉，但主不利初代。此元辰水直出，有外山橫塞，吉，但主不利初代。此元辰水屈曲而出，初年亦發，至吉。此元辰直長，無砂水攔截，不結地，極凶。

There are indeed true dragon andsite in the land, but if the yuan chen water flows too long, the situation must be compact and skillfully arranged. If the water flows straight without any turning, and the terrain is open and spacious, the true qi cannot gather, and there will certainly be no convergence. There are also cases where a great dragon has strong momentum, and the site has already formed, but the remaining qi spreads out like a carpet and transforms into bright qi, which cannot be fully contained at first, thus causing yuan chen water to flow out. Such land is only unfavorable in the first generation, but when the water reaches a place where there are ridges to block it or water to intercept it, wealth and official rank will come. However, such land mostly produces people of clear virtue and dignity, although their official positions are prominent, their family wealth is not substantial. Among them, some may accumulate great wealth, but that will certainly happen in several generations later. The following is the diagram of the auspicious and inauspicious signs of yuan chen water (the image is lost, only the title and commentary remain): the first case, yuan chen water flows straight, but there is water crossing it outside, which is auspicious, but unfavorable for the first generation; the second case, yuan chen water flows straight, but there is a mountain blocking it outside, which is auspicious, but also unfavorable for the first generation; the third case, yuan chen water flows in a winding manner, which brings success in the first few years, and is most auspicious; the fourth case, yuan chen water flows straight and long, without any ridges or water to intercept it, which does not form a site, and is extremely inauspicious.

天心水。天心者，當穴前明堂中正處謂之天心也。若有水融聚，謂之水聚天心，主鉅富顯貴。卜氏云：“水聚天心，孰不知其富貴？”若此處水穿堂直過，謂之水破天心，主財不聚而人丁稀少。且水既直穿，氣必不聚，不可求穴，或有穴亦花假不眞。誤下之，主財散人微。《賦》云：“為人無子，只因水破天心。”故天心之水宜聚而不宜散，宜彎環而不宜直牽。又一說，界水淋墓頭亦謂之水破天心，主無子。二者皆凶，切須細察。要之，水淋墓頭，為禍尤甚。此水聚天心也，主富貴。此水破天心也，主貧絶。

Article 20 discusses "Heaven's Heart Water." The term "Heaven's Heart" refers to the central position in the front open space of the site. If there is water gathering and pooling there, it is called "Water Gathering at Heaven's Heart," which signifies great wealth and high status. The Book of Divination says: "When water gathers at Heaven's Heart, who does not know it brings wealth and honor?" If the water flows straight through this area, it is called "Water Breaking Heaven's Heart," which indicates inability to retain wealth and a decline in descendants. Since the water flows straight through, the energy is not gathered, so one should not seek a site here; even if there is a site, it is false and not genuine. If mistakenly buried, it will lead to dispersal of wealth and decline of people. The Snow Heart Assignment says: "A person having no children is due to water breaking Heaven's Heart." Therefore, water at Heaven's Heart should be gathered rather than dispersed, and should be winding rather than straight. There is another saying: if the water flows over the tomb, it is also called "Water Breaking Heaven's Heart," which leads to no descendants. Both situations are ominous and must be carefully examined; however, water flowing over the tomb is even more harmful. Attached are two diagrams (the figures are now lost): one shows water gathering at Heaven's Heart, indicating wealth and honor; the other shows water breaking Heaven's Heart, indicating poverty and no descendants.

眞應水。眞應水者，泉注穴前，以應眞龍之結作者也。蓋好龍旺盛，既結穴後，秀氣不盡，溢發為泉，應我眞穴。不拘大小，但要澄清甘美，春夏不溢，秋冬不竭，瀦而不流，靜而無聲者為是。亦名靈泉。若有此水，必有大貴之地，宜於此處求索，不可忽也。如湖廣夏靖公祖地，及廣西呂文簡公祖地，皆有眞應水，是其格也。

Article 21 discusses "true responding water." True responding water refers to spring water that stops and pools in front of the site, used to confirm the true dragon formation. A good dragon has strong energy; after forming a site, its refined qi has not yet been exhausted, and then flows out to become a spring, responding to this true site. This spring, regardless of its size, must be clear and sweet, not overflowing in spring and summer, nor drying up in autumn and winter, it must be stored and not flowing away, quiet and without sound. This is called true responding water, also known as "spiritual spring." If such water is seen, there must be a place of great fortune nearby, and one should seek the site in this area, not to be careless. For example, the ancestral site of Xia Jinggong from Hubei and Guangxi, and the ancestral site of Lv Wenjian Gong from Guangxi, both have true responding water, which exactly fits this pattern.

右地在德興治南四十里，土名毛橋。其龍自茅山廉貞作祖，寶殿龍樓，發下湊天土星——御屏，方正骨立，秀貼天表。中出一脈，頓跌走弄，穿田處四金相照。複數節，開帳，閃落右出，下平地結穴，開兩掬甚巧。鉗中眞應水不涸不溢。前朝帳下貴人，大河繞帶，跪爐高鎮水口。穴上回頭，正坐御屏可愛。只是入首右畔受風，故葬後一人仕元死難。左畔曜星順水不回，故時敏公遂居湘陰以子貴贈少保。國初，忠靖公原吉位至戶部尚書，進公孤，贈三代，及吾邑舒方伯直庵公清為立傳見銀邑志忠靖公子瑄，官太常少卿。孫崇文，登進士，官南京通政參議。

The land depicted in the diagram is located forty miles south of Dexing County, with the name Maqiao. Its dragon line originates from Mao Mountain, with the "Lianzhen" as its ancestor. The main ridge rises in layers, forming a high and towering earth star called "Yuping," which is square and strong, with a refined and upright posture, reaching almost to the sky. In the middle, a branch is drawn out, winding and turning, spiraling through fields, with four golden stars shining at the places where it passes through. After a few more sections, it spreads out like a tent, and from the right side it descends to a flat area to form a burial site, with both sides embracing it in a very refined manner. The true responding water in the mouth of the钳 (clasp) does not dry up nor overflow. In front, it faces the nobleman peak beneath the tent, with a great river like a sash surrounding it, and a kneeling furnace-shaped mountain high up guarding the water mouth. Looking back from the burial site, the "Yuping" is sitting directly in front, very charming. However, the entrance on the right is exposed to wind, so after burial, one person became an official in the Yuan Dynasty and died in殉难 (sacrifice). The star on the left follows the water and does not return, so Shimensheng moved to Xiangyin, and later, because his son became prominent, he was posthumously honored as a Minister of Lesser State. In the early days of this dynasty, Zhongjing Gong Xia Yuanji held the position of Minister of Revenue, and was promoted to the rank of three grand ministers and three ministers of state, and his three generations were posthumously honored (the county magistrate of our county, Fangbo Gong Shu Qing, wrote a biography of him, which can be seen in the Dexing County Annals). Zhongjing Gong's son, Xia Xuān, held the position of Assistant Minister of the Imperial Sacrificial Office; his grandson, Xia Chongwen, passed the imperial examination as a jinshi, and held the position of Counselor in the Nanjing Office of Communications.

左地在湖廣大冶縣西六十里，土名茅潭。其龍來脈甚遠，不詳述。比入局，開大帳。帳中山脈，連起數峰，狀如大小走馬訣云大馬趕小馬，富貴傳天下。又頓跌逶迤數里，穿峽作蘆鞭嫋。入首起太陰高金，穴結上聚。下鋪餘氈悠揚，當前眞應水不涸不溢為證。下關一山，如牛角彎抱有情。明堂湖水融注。前朝龍樓寶殿，貴人秀麗。但近案帶石如兜鍪，故葬後當代即補戌廣西。三代璋公發科，官縣令，以子貴贈少保。縣令公子即文簡公調陽，登庚戌榜眼，累官至少保兼太子太傳、吏部尚書、武英殿大學士。子興周，庚辰進士，與諸公連登科甲，至今富貴方隆。祿儲水。祿儲水者，水之融注，如祿之儲積也。或穴前，或穴後，或穴之左右，或水口間，有深瀦融聚之潭、湖、池、沼、塘、窟皆是也，或儲水聚會亦是。要深大不涸竭為美。主厚祿，主儲積鉅富，悠久不替。

This piece of land is located sixty miles west of the large county of Hugang in the county of Maitan. Its dragon line comes from a long distance, and I won't go into detail. As it approaches the site, a large tent is spread out, with mountains forming several peaks that resemble two horses, large and small, galloping (the mnemonic says "a big horse chasing a small horse, wealth and honor spread throughout the world"). Then it turns and winds for several miles, crossing a mountain gorge and transforming into a soft reed whip. At the entrance, there is a high golden star called "Taiyin," and the site is formed at the upper gathering point. Below the site, there is a spread-out remainder of a mat, and in front there is a true responding water that neither dries up nor overflows, serving as proof. The lower gate has a mountain that bends like a bull's horn, embracing with affection. In the bright hall, there is a lake with water accumulating. The facing mountain is the Dragon Palace and Treasure Hall, with the nobleman peak being elegant. However, the nearby case has a stone shape like a helmet, so after burial, someone in the contemporary generation was exiled to Guangxi for border defense. It was passed down to the third generation, Lu Zhang Gong, who passed the imperial examination, became a county magistrate, and later was posthumously honored as a minor minister due to his son's prestige. The county magistrate's son was Wenjian Gong Lu Tiaoyang, who passed the imperial examination as the second place in the Gengxu examination, held various high-ranking positions including the Minister of Personnel, the Grand Tutor to the Crown Prince, and the Grand Secretary of the Wuying Hall. His son, Lu Xingzhou, passed the imperial examination as a Jinshi in the Gengchen examination, and the family continued to have successive success in the examinations, and until today, the family remains prosperous. The twenty-second rule discusses "Lu Chu Shui" (Lucky Storage Water). Lu Chu Shui refers to water that accumulates and gathers, like storedofficial stipend (salary). It may be in front of the site, behind it, on either side, or between the water mouths. Any deep and large pond, lake, pool, marsh, pond, or cave that accumulates and gathers water is considered Lu Chu Shui. Water that converges into a pond is also included. It is required to be deep and large, not drying up, which indicates abundant salary, accumulation of wealth, and long-term prosperity.