On the various springs, there are fourteen points to consider.

嘉泉。嘉泉者，其味甘，其色瑩，其氣香也。亦曰甘泉。澄之愈清，混之難濁，春夏不盈，秋冬不涸，暑涼寒暖，四時瑩澈。此泉至美，陰穴近之，乃龍氣之旺迸裂不禁者，大富貴地方有此應，亦名眞應水。陽宅有此嘉泉，居民飲之，富貴長壽，一方多慶。

The first type is called "Jiaquan." Jiaquan has a sweet taste, clear water, and a fragrant aroma, and is also known as "Ganquan." When it is left still, it becomes even clearer, and when stirred, it does not easily become turbid. In spring and summer, it does not overflow, and in autumn and winter, it does not dry up. In hot weather, it feels cool to drink, and in cold weather, it feels warm. It remains clear and pure throughout the four seasons. This type of spring is the most beautiful. The presence of a Yin cave near it indicates that the dragon energy is so strong that it cannot be contained and bursts forth. Only places of great wealth and honor can produce such a response, so it is also called "Zhenying Shui." A Yang residence with such Jiaquan is beneficial for its inhabitants, bringing them wealth, longevity, and blessings to the region.

冷漿泉。冷漿泉者，其味淡，其色渾，其氣腥也。亦曰泥水泉。不可灌溉，不堪盥俯，不宜炊飲。或滋滋浸漬，清不能澄，濁不能混。或得雨則盈，雨霽則涸。或春夏溢流，秋冬枯竭，皆為不吉。是乃龍氣萎弱，地脈疏漏。陰穴近此最凶，不可誤為眞應水而扦葬也。陽宅飲之，非但此方無有富貴，仍主瘟疫長病，黃腫憔悴，久而絕滅。

The second type is called "Cold Muddy Spring." This kind of spring has a bland taste, murky water, and a foul smell, and is also known as muddy water spring. It cannot be used for irrigation, washing the face or hands, or for cooking. Some are just damp and soak continuously, neither able to be cleared nor stirred into turbidity; some fill up when it rains and dry up when the weather is clear; some flow in spring and summer but dry up in autumn and winter—none of these are auspicious. This indicates weak dragon energy and loose, leaking earth veins. It is very dangerous for a yin tomb to be near such a spring, and it must not be mistakenly considered as a true response water for burial. If a yang dwelling uses this water for drinking, not only will the local area not produce wealth or nobility, but it will also cause epidemics and chronic diseases. People will appear yellowish and swollen, with a withered appearance, and eventually the family will perish.

醴泉。醴泉者，味甘如醴，故名之也。《禮緯》云：“王者刑殺當罪，賞錫當功，得禮之宜，則醴泉出。”《鶡冠子》曰：“聖人之德，上及太清，下及太寧，中及萬靈，則醴泉出。”《瑞應圖》曰：“王者純和，飲食不貢獻則醴泉出。飲之令人壽。”此蓋聖王德感，神物之來，非偶爾也。固雖地龍氣脈之所發洩，然亦不可泥為氣旺，而必於求地也。

The third is the 'Sweet Spring' or 'Liquor Spring'. Its taste is sweet and like sweet wine, hence its name. The 'Rites Weave' says: 'When a ruler administers punishment in accordance with guilt and rewards in accordance with merit, and follows proper rites, the Sweet Spring will emerge.' The 'Héguānzi' says: 'When a sage's virtue reaches up to the highest purity, extends down to the utmost tranquility, and reaches all beings, the Sweet Spring will emerge.' The 'Ruiying Tu' says: 'When a ruler is pure, kind, and harmonious, and does not demand food or offerings, the Sweet Spring will emerge; drinking it can prolong life.' This is likely due to the virtue of sage-kings, summoning supernatural phenomena to appear at the right time, not by chance. Although it is indeed a manifestation of underground dragon qi, one should not rigidly believe that wherever the qi is strong, one must seek for it.

湯泉。湯泉者，即溫泉也，俗又謂之暖水，世言陽泉。是硫黃在下，故其水上出沸熱。或曰礬石在下。此固莫得而辨。大抵龍之旺氣，融而為泉。泉而沸熱，其氣發散，不能結穴，亦不必泥為硫黃礬石也。楊公云：“凡是溫泉莫尋地，眞陽溫厚化為水。滔滔汩汩日夜流，且是水口無關闌。”又有一等水源，冬溫夏涼，俗名暖水者，又多出富貴，與湯泉不同，不可一概論也。

The fourth type is called "Tangquan," which refers to hot springs, commonly known as warm water, and is also called Yangquan by the people. Some say that there is sulfur underground, so the water comes out boiling hot; others say there is green矾 stone underground, but it is impossible to distinguish between the two. Generally speaking, the vital energy of the dragon is melted into the spring, and the spring is hot, indicating that the energy is dispersing and not forming a mound, so it is not necessary to be overly concerned about whether it is sulfur or green矾 stone. Yang Yunsong said: "All hot springs should not be sought on the ground, for true yang and thick warmth transform into water. The water flows ceaselessly day and night, and it is not a water mouth that is restricted." There is another kind of water source, which is warm in winter and cool in summer, commonly known as warm water. Such places tend to produce wealth and honor, which is different from hot springs, and therefore should not be treated as the same.

礦泉。礦泉者，其下有礦，而上有泉迸者也。其色紅，亦謂之紅泉。龍脈氣鍾於礦，其山泉流，紅色粘滯。他時礦利發洩，必致掘鑿傷毀，縱有美穴，孝子亦當慎重。況氣鍾於礦而為世寶，豈復能結陰地？不特智者而後知其不可也。

The fifth type is called "min spring water" or "min spring." This kind of spring has mineral veins beneath it and springs of water gushing out from above, with a reddish color, also known as red spring. This indicates that the qi of the dragon ridge has gathered into the minerals. Therefore, the spring water flowing out from the mountain is red and sticky. Later, if mining is carried out for profit, it will inevitably involve digging and damaging this area of the mountain. Even if there are fine burial sites there, filial descendants should consider carefully. Moreover, since the earth's qi has already gathered to form minerals and become treasures of the world, how can it again form a suitable place for a burial site? This point does not need clever people to explain; everyone can see that it is unsuitable.

銅泉。銅泉者，其水可浸鐵為銅者也。以其色類膽汁，又名膽泉。是龍脈旺氣皆鍾於泉，不能結地，不必求穴也。湧泉。湧泉者，泉自地中湧出，起泡噴沸；或石巖湧出，乍起乍沒，如潮水起白泡者皆是也。有此湧泉，則地氣發洩於泉，或為勝境仙宮，靈神所棲之地，不可求穴也。

The sixth type is called "Tongquan" (Copper Spring). The water of Tongquan can turn iron into a copper color, because the water resembles bile, hence it is also called "Danquan" (Bile Spring). This type of spring gathers the strong energy of the dragon pulse, but it cannot form a suitable place for burial, so one should not seek a tomb there. The seventh type is called "Yongquan" (Gushing Spring). Yongquan is spring water that erupts from the earth, bubbling and boiling; or it flows out from a rock, rising and disappearing suddenly, like the waves of the sea with white foam. All these types belong to this category. The presence of a gushing spring indicates that the earth's energy has already been released through the spring, and such a place might become a famous scenic spot or a dwelling place for immortals, but one should not seek a tomb there.

濺泉。濺泉者，出竅如射，冷冽殊常，及陰極粛殺之氣所發，最為凶惡，不可求穴也。沒泉。沒泉者，水從下漏者也。下有虛竅，潛通他所，水溜其下，如沒池中，不見其去。此乃虛陷之地，氣不融結，不必求穴也。黃泉。黃泉者，非論其色，乃水入於地，謂之水落黃泉也。春雨乍起，則其水驟漲而起；雨才止，而水即浸入地中。四時干竭，乃浮沙之地，龍氣虛耗。其鄉非惟不結陰地，而所居之民亦貧困無聊。或為靈神所棲，或為鬼魅所都而已。坑深水淺，水落深坑，亦謂之水落黃泉，不必尋地。此與方位家黃泉之說不同。

The eighth type is called 'Jianquan' (Spraying Spring). Jianquan springs forth from holes, cold beyond the ordinary, caused by extreme yin energy and the cutting and killing energy, it is the mostvicious, and should not be sought for a burial site. The ninth type is called 'Meiquan' (Submerged Spring). Meiquan is water that leaks away from below; there are hidden holes beneath connecting to other places, and the water flows out through them, like being submerged at the bottom of a pond, invisible to where it flows. This is a hollow and sunken area, where the energy does not converge and settle, so it should not be sought for a burial site. The tenth type is called 'Huangquan' (Yellow Spring). Here, Huangquan does not refer to the color yellow, but rather to water seeping into the ground, called 'Shui Luo Huangquan' (Water Falling into the Yellow Spring). When spring rain comes, the water suddenly rises; when the rain stops, the water quickly seeps into the ground; throughout the four seasons, it is often dry. This is a place of loose sand, where dragon energy is exhausted. Such areas cannot form suitable burial sites, and the people living there are poor and without support. Such places may become the dwelling of spirits or the gathering place of ghosts. In addition, if the pit is deep but the water is shallow, and the water falls into the deep pit, it is also called 'Shui Luo Huangquan' (Water Falling into the Yellow Spring), and one should not seek a burial site there. This is different from the 'Huangquan' mentioned in the school of directional divination.

漏泉。漏泉者，點滴滲漏，乃龍氣之弱者，不可求穴也。冷泉。冷泉者，清流冷冽，乃受極陰之氣，決不能融結造化也。《玉峰寶傳》云：“漏泉、冷泉、濺泉、紅泉，乳中及明堂皆不宜有。若或有之，痔漏病丑，發洩地氣，家儲無有。”龍湫泉。龍湫泉，孕育蛟龍之窟也。或旱歲祈禱輒應者亦是。如雁蕩山大龍湫、小龍湫之類。此泉多出大山亢陰之所，為鬼魅之都，而不可求穴也。

The eleventh type is 'Liuquan' (Leaking Spring). Liuquan drips drop by drop, indicating weak dragon energy, and is unsuitable for seeking a dwelling site. The twelfth type is 'Lengquan' (Cold Spring). Lengquan is a clear and cold spring, influenced by extreme yin energy, and cannot harmonize and generate life. The 'Yufeng Baotuan' states: 'Liuquan, Lengquan, Jianquan, and Hongquan should not be present in the middle and Bright Hall of the lactating spring; if they are present, they will cause diseases such as hemorrhoids and fistulas, leaking the earth's energy, and the family will have nothing to accumulate.' The thirteenth type is 'Longqiuquan' (Dragon Pool Spring). Longqiuquan is the dwelling place of dragons and serpents, and is considered a water pool that often responds to prayers during droughts, such as the large and small Longqiu in Yandang Mountain. This type of spring usually appears in high, cold, and extremely yin areas of large mountains, being the dwelling place of ghosts and spirits, and is unsuitable for seeking a dwelling site.

瀑布泉。瀑布泉者，山岩流泉，飛奔石壁之下，如擲布帛之狀者也。穴前見之，或如孝簾，或如垂淚，或如白刃等狀，固為不吉。又或有聲，如轟雷，如槌鼓，如哭泣，如悲訴，尤為不祥。不待智者而後知其不宜矣。其有幽奇巖洞，飛瀑如珍珠簾者，亦只主仙釋清高，而不可以求穴也。予兄弟嘗游龍虎山、武夷山，及天台、雁蕩諸名山，莫不皆有水簾洞。其泉自萬仭飛瀉，懸崖撒落，而於半瀉，如垂簾當門，微風動搖，儼若水晶珍珠簾幙垂下搖擺之狀，故名水簾洞。雖幽奇殊甚，然不過緇流棲遁而已，終覺陰氣襲人，亦無久居之者。

The fourteenth type is called "Waterfall Spring." A waterfall spring is a stream of water rushing down from mountain rocks, cascading over stone walls, resembling a piece of silk or brocade being thrown down. When such a spring is seen in front of a site, its shape may resemble a mourning curtain, or a weeping face, or a bright white blade, which is inherently inauspicious. If it also produces a sound, like thunder, like the beating of drums, like crying, or like sorrowful lamentation, it becomes even more ominous, and no wise person is needed to judge it; everyone knows it is unsuitable. As for those deep and peculiar rock caves where waterfalls resemble pearl curtains, they only indicate the emergence of high-minded immortals, monks, or hermits, and such places are not suitable for choosing a site. We brothers have visited famous mountains such as Longhu Mountain, Wuyi Mountain, and TianTai and Yandang Mountains, and nowhere have we not found water curtain caves: springs flow from thousands of feet high, cascading down cliffs, and halfway down they resemble a curtain hanging in front of the entrance, swaying gently in the breeze, looking like a hanging curtain of crystal and pearls. Hence they are called water curtain caves. Although the scenery is extremely secluded and strange, it is only suitable for monks to live in seclusion. However, staying there for too long, one inevitably feels the creeping chill of dampness, and no one can remain there permanently.

已上諸泉，惟嘉泉為吉，餘皆非宜。醴泉、湯泉、銅泉、龍湫泉則氣鍾於泉，紅泉氣鍾於礦，冷漿泉氣之萎弱，沒泉、黃泉、漏泉氣之虛陷，湧泉、濺泉氣之發洩，冷泉氣之陰殺，瀑布氣之陽慘，皆無融結，不必追尋。醴泉、湯泉、銅泉、龍湫惟不結地，而禍應不繫於泉。其冷漿泉，主召瘟疫；紅泉，主咯血、癆瘵、殺戮；湧泉、濺泉、漏泉、冷泉主崩漏、痔瘻、翻胃、風狂、顛癇、浮腫諸凶，馴以絕滅，又豈但痼疾貧困而已哉！

Of all these springs, only the Jiaquan is auspicious; the others are unsuitable. The Liquan, Tangquan, Tongquan, and Longqiuquan are springs where the earth's qi gathers; the Hongquan is where the earth's qi gathers in ores; the Lengjiangquan is where the qi is weak; the Moequan, Huangquan, and Lòuquan are where the qi is deficient and sinks; the Yongquan and Jianquan are where the qi is released; the Lengquan is where the qi is cold and destructive; and the waterfall is where the qi is yang and bleak—none of these will have a convergence of qi, so they need not be sought after. Among these, Liquan, Tangquan, Tongquan, and Longqiuquan are only not suitable for convergence, but their evils do not arise from the springs themselves. As for the Lengjiangquan, it brings plague; the Hongquan brings coughing blood, tuberculosis, and killing; the Yongquan, Jianquan, Lòuquan, and Lengquan bring uterine bleeding, hemorrhoids, vomiting, mania, epilepsy, edema, and other severe illnesses, leading step by step to extinction, not merely chronic illness and poverty!

夫明堂者，天子之堂，嚮明而治，百官考績之所聚，天下朝獻之所歸也。地理家以穴前之地借名於此，亦以山聚水歸，其象殆相彷彿焉，此明堂之所由名也。然所謂明堂有二：曰內明堂，曰外明堂，亦曰大小明堂。二者不可一概而論。

The term "mingtang" originally referred to the hall of the Son of Heaven, where the emperor faced the light to govern the world, and officials gathered here to receive their evaluations, while tributes from all directions were also presented. Geomancers borrowed this name for the area in front of a site because it resembles the situation where mountains gather and waters converge, creating a similar grand appearance. However, in geomancy, there are two types of "mingtang": one is called "neimingtang" (inner mingtang), and the other is called "waimingtang" (outer mingtang), also known as small mingtang and large mingtang. These two should not be confused with each other.

劉氏云：“凡山勢來緩，平平結穴，龍虎環抱，近案當前，則當論內明堂。內明堂不可太闊，太闊近乎曠蕩，曠蕩則不藏風；又不可太狹，太狹則氣侷促，侷促則穴不貴顯。須要寬狹適中，方圓合格，不卑溼，不欹側，無流泉滴瀝，無圓峰內抱，不生惡石，斯為內明堂之善也。

Liu Shi said: Whenever the mountain terrain comes gently and smoothly to form a burial site, with dragons and tigers embracing and near-case mountains facing directly, one should consider the internal bright hall. The internal bright hall should not be too wide, for excessive width approaches openness, and openness cannot retain wind; it should not be too narrow, for excessive narrowness causes the atmosphere to be cramped, and crampedness makes the burial site less noble. It must be of moderate width and height, with a shape that is square and round in accordance with the standards, not low and damp, not crooked or slanted, without dripping spring water, without round hills blocking inside, and without evil stones. This is considered a good internal bright hall.

凡山勢來急，垂下結穴，龍虎與穴相登，前案遠，則當論外明堂。外明堂必須兩邊寬展，不可窄狹，四山圍繞，略無空缺。又見外水曲折，遠遠朝來，斯為外明堂之善也。”愚謂大富貴地，必結內外明堂。內明堂欲其團聚，不欲其曠闊；外明堂欲其開暢，不欲其逼窄。蓋內堂寬則氣不融聚，外堂狹則局不開明，故爾。

Whenever the mountain terrain comes abruptly and slopes down to form a cluster, with the dragon and tiger hills almost level with the site and the case mountain far away, one should consider the outer bright hall. The outer bright hall must be wide and open on both sides, not narrow or restricted; the surrounding mountains should encircle it completely, with little or no gaps; also, one should see the water outside meandering and flowing in a graceful manner, coming from afar — this is considered a good outer bright hall. The above is what Liu said. We believe that a place of great wealth and honor must have both inner and outer bright halls formed. The inner bright hall should be compact and gathered, not open and empty; the outer bright hall should be broad and open, not narrow and confined. Because if the inner hall is too wide, the energy cannot be gathered; if the outer hall is too narrow, the situation will not be open and expansive. This is the reason.

《龍子經》曰：“伸手摸著案，稅錢千萬貫。”此論明堂之宜緊也。《明堂經》云：“明堂方廣，可容萬馬，王侯陵寢，雄霸天下。千騎簇立，回還翕集。將相公輔，封侯傳襲。其平如砥，或如鍋底，容數百人，公相墓址。”此論外明堂之宜寬也。不然，外明堂奚取於伸手探案？而內明堂安用萬馬之容哉！

The *Longzi Jing* says: "If you can reach out and touch the case mountain, there will be a million taels of tax revenue." This refers to the inner Mingtang needing to be compact. The *Mingtang Jing* says: "The outer Mingtang should be square and wide, able to accommodate ten thousand horses. The tombs of kings and dukes will dominate the world. A thousand riders gather around, returning in unison. Ministers and assistants will be ennobled and their titles passed down. The ground is as flat as a grindstone, or like the bottom of a pot, able to hold hundreds of people, being the site of a minister's tomb." This refers to the outer Mingtang needing to be spacious. If we do not distinguish between inner and outer, then why would the outer Mingtang need to be within reach to touch the case mountain? And why would the inner Mingtang need to accommodate ten thousand horses? Clearly, these two statements refer to different aspects.

故《吳公秘訣》云：“內外明堂分兩般，內宜團聚外宜寬。二堂具備三陽足，此地當知代有官。”誠確論矣。世人不遇明師口訣，不識內外明堂之辨，多是貪大堂局，惑於萬馬之說，一概以寬闊為貴，徒貪大勢，而不知內堂空曠，眞氣不融，安有結作？故凡美穴，必須龍虎內有內堂團聚，收拾元辰。或有低小近案，或橫攔之砂，以關束內氣，然後外面卻有寬暢明堂，羅列遠秀，乃為全美。此內外明堂不可不辨別者。

Therefore, the "Wu Gong Secret Manual" says: "The internal and external Bright Halls are different; the internal should be compact and the external should be spacious. When both the internal and external Bright Halls are present, the three yang energies are sufficient, and this site is known to have official status through generations." These words are indeed accurate. People who have not encountered a master to pass down the secret techniques do not understand the distinction between internal and external Bright Halls. Most of them are tempted by large halls, and are misled by the phrase "capable of holding ten thousand horses," and take spaciousness as the most important factor, focusing only on grandeur. However, they do not realize that if the internal hall is too open, the true energy cannot gather, and how can there be a formation? Therefore, any good site must have an internal hall within the dragon and tiger hills that is compact and gathers energy, controlling the yuan chen water; or have a low and close case, or a transverse barrier hill, to restrict the internal energy. Then, outside, there should be a broad and open Bright Hall, with distant秀丽 peaks arranged in order. Only then can it be considered perfect. The distinction between internal and external Bright Halls must not be overlooked.

其於局勢大小，又當以龍論之。如百里來龍，結作自有百里規模；千里來龍，結作自有千里氣象。小小之龍，結局必小，不可貪大局勢。廖金精曰：“帝都山水必大聚，中聚為城市。墳宅宜居小聚中，消息奪神功。”大抵寬闊處要明堂逼狹，逼狹處要明堂寬闊。

As for the scale of the situation, it should be measured according to the coming dragon. For example, if the coming dragon is a hundred li long, the formed land will naturally have a scale of a hundred li; if the coming dragon is a thousand li long, the formed land will naturally have a grand appearance of a thousand li; a small dragon will form a small situation, and one should not greedily seek a large situation. Liao Jinjing said: "The mountains and waters of the imperial capital must gather in a great convergence, with the middle convergence forming cities. Tombs and dwellings should be located in small convergences, where the flow of energy takes the divine function." In general, in broad mountain and river areas, one should choose a relatively narrow bright hall; in narrow mountain and river areas, one should choose a relatively broad bright hall, so that they match each other.

古人立言，各有所指。如楊公既云：“出入短小氣量狹，只為明堂有案山。”吳公亦謂“明堂狹窄人愚頑。”而觀物祝公又云：“數十里外遠朝山，渺渺茫茫曠野間，近案又無堂氣散，千重清秀也空閒。”梁箬溪又云：“左右周迴似有情，來龍落穴亦分明。水長無案明堂曠，下後兒孫家計傾。”諸公豈自相矛盾哉？殊不知各有所指，不可執一，要在變通辨察耳。

Ancient people expressed their views with specific contexts in mind. For example, Yang Yunsong said, "Those with short and narrow appearances and limited capacity are due to the presence of a case mountain in the Bright Hall." Wu Jingluan also stated, "A narrow Bright Hall indicates a foolish and stubborn person." However, Guan Wu said, "Far mountains coming from dozens of miles away, vast and boundless in the open wilderness, yet there is no case mountain nearby, and the atmosphere is scattered; even thousands of clear and elegant mountains remain empty." Liang Ruoxi also said, "The surroundings on both sides seem to have affection, and the dragon line and the burial site are clearly defined. If the water is long and there is no case mountain, and the Bright Hall is open, the descendants after the burial will face financial decline." Are these people contradicting each other? In fact, each person was addressing different situations, and one should not rigidly adhere to a single statement. The key lies in flexibility and adaptability, examining the situation according to the specific location.

至若穴低堂近而又囊聚者，葬後主初代便發。其或穴高堂遠，縱是龍眞穴的，亦難發越。惟是眞結，亦不拘忌。廖公云：“若是穴高明堂遠，只要有城轉。莫因此樣便疑心，龍住乃為眞。”大抵明堂欲其平正、開暢、團聚。朝抱者為吉，陡瀉、傾側、破碎、窒塞、反背者為凶。諸家形像，初不必拘，惟以有情於我者，乃為貴耳。《明堂經》云：“斜巧正拙，難可優劣。有情於我，是為眞穴。”不易之論也。諸書所載不一，如《搜水經》明堂一百八十樣，《洩天機》堂氣八十一變格，皆瑣碎支離，徒為繁文。今參互考訂，取其切實足為定式者，得吉凶各九格。苟能於此觸類而長之，則亦思過半矣。

As for cases where the burial site is low, the Bright Hall is close, and water gathers to form a bag-like shape, success will come in the first generation after burial. If the burial site is high and the Bright Hall is far away, even if the dragon is true and the site is correct, it will not achieve success quickly. However, as long as it is a true site, there is no need to be overly cautious. Liao Jinjing said, "If the burial site is high and the Bright Hall is far away, as long as there is a city-like structure turning around, do not doubt it because of this. The dragon has settled, and it is true." In general, the Bright Hall should be level, open, and gathered together; if it embraces the site with affection, it is auspicious; if it is steep, slanting, broken, blocked, or opposite, it is inauspicious. Various descriptions from different schools are not necessarily to be strictly followed; only those that are affectionate towards us are valuable. The "Bright Hall Classic" says, "Slanting and clever is not necessarily better than upright and clumsy. If it is affectionate towards me, it is a true site." This is an unchangeable conclusion. Different records vary; for example, the "Search for Water Classic" lists one hundred and eighty types of Bright Hall, and the "Reveal the Heavenly Mechanism" lists eighty-one variations of the hall's atmosphere. These are all trivial and fragmented, merely becoming formalities. Now, by referring to and examining these, we select those that are practical and can be used as standards, resulting in nine auspicious and nine inauspicious patterns. If one can understand these and apply them broadly, they will grasp most of the principles.

交鎻明堂、周密明堂、繞抱明堂。交鎖者，明堂中兩邊砂交鎖也。《經》云：“明堂要如衣領，左紐右紐方為貴。或是山腳與田隴，如此關闌眞可喜。”又云：“眾水聚處是明堂，左右交牙鎖眞氣。如此明堂方是眞，鎖結交牙誠可貴。”此堂極吉，主鉅富顯貴。

The three first auspicious forms of the Bright Hall are "Interlocking Bright Hall," "Tight and Secure Bright Hall," and "Embracing Bright Hall" (the three diagrams are all lost, only the titles and descriptions remain).the so-called "interlocking" refers to the two sides of the sand surrounding the Bright Hall crossing and locking together. The classic text says: "The Bright Hall should be like a collar, with the left and right buttons in place to be auspicious. It may be the foot of a mountain or a field ridge, such a barrier is truly pleasing." It also says: "Where many waters gather is the Bright Hall, with the left and right teeth meeting to lock the true energy. Only such a Bright Hall is genuine, and the interlocking teeth are indeed precious." This kind of Bright Hall is extremely auspicious, indicating great wealth and high status. When viewed on site, as long as the left and right sand ridges come over like the two sides of a collar, one on the left and one on the right, even if they are just mountain foot or field ridges, as long as they can enclose and block, it is good.

周密者，乃四圍拱固而無洩也。蓋堂氣周密，則生氣自聚。楊公云：“明堂惜水如惜血，堂裡避風如避賊。莫令空缺被風吹，莫使溜牙遭水刦。”故明堂以周密為貴。若有凹缺，則非周密矣。羅城周密亦吉。繞抱者，乃堂氣繞抱，使水城全身彎曲，誠有可取。故曰：“內堂繞，發越極速；外堂繞，富貴悠長。”楊公云：“明堂繞曲如繩樣，繞向穴前彎內向。內向之水繞身曲，對面抱來弓帶象。”

What is meant by "completeness" is that the surrounding areas enclose and support firmly without allowing the life qi to escape. When the qi of the hall is complete, the life qi naturally gathers. Yang Yunsong said: "The bright hall should cherish water as one would cherish blood, and avoid wind as one would avoid thieves. Do not allow empty spaces to be exposed to wind, nor let sharp corners be subjected to water damage." Therefore, completeness is considered valuable for the bright hall; if there is even one concave or missing part, it cannot be considered complete. Similarly, the surrounding Luo Cheng (encircling city) being complete is also auspicious. What is meant by "embracing" is that the qi of the hall surrounds and embraces the grave site, causing the water boundary to curve entirely around, which is indeed desirable. Therefore, it is said: "An internal hall that is embraced brings rapid prosperity; an external hall that is embraced brings long-lasting wealth and honor." Yang Yunsong said: "The bright hall should curve like a rope, bending inward before the grave. Inward-flowing water curves around the body, with the opposite side embracing it like a bow and arrow."

融聚明堂、平坦明堂、朝進明堂。融聚者，明堂之水融瀦囊聚也，至貴。卜氏云：“水聚天心，孰不知其富貴？”楊公云：“明堂如掌心，家富斗量金。”又云：“明堂如鍋底，富貴人難比。”大抵皆融聚之水也。平坦者，乃明堂中開暢平正，而無雜亂高下之礙也。此堂極吉。楊公云：“眞氣聚處看明堂，明堂裡面要平暢。”《明堂經》云：“其平如砥，公相基址。”朝進者，乃特朝之水，汪汪萬頃朝入穴也。此堂至吉，主鉅富冠郡，田連阡陌，位極人臣，滿門鼎盛。且主易發財祿，朝貧暮富。田源水自高而下，層層級級朝入穴者尤吉。

Among the three types of auspicious forms in the "Ji Ge," they are called "Rongju Mingtang," "Pingtan Mingtang," and "Chaojin Mingtang" (the illustrations have been lost, only the titles and descriptions remain). "Rongju" refers to water in the Mingtang gathering and pooling together in one area, which is the most valuable. Bu Ying Tian said, "When water gathers at the center of the sky, who does not know it brings wealth and honor?" Yang Yunsong said, "The Mingtang is like the palm of a hand, and a wealthy family can measure their riches in bushels of gold." He also said, "The Mingtang is like the bottom of a pot, and the wealth and honor of the rich are hard to compare." These statements all refer to this gathering of water. "Pingtan" means that the Mingtang is open, spacious, and level, without any disorderly hills and valleys that might obstruct the view. This type of Mingtang is extremely auspicious. Yang Yunsong said, "Look for the true gathering of energy in the Mingtang, and the Mingtang should be smooth and unobstructed." The "Mingtang Jing" said, "As flat as a grindstone, it is the foundation for officials and ministers." "Chaojin" refers to water that specially flows in from the front, flowing in vast quantities into the front of the site. This type of Mingtang is the most auspicious, indicating great wealth surpassing the entire region, vast fields stretching across the land, and high official rank reaching the level of a minister. The family will be prosperous and flourishing, and wealth will come easily. Those who are poor in the morning may become rich by evening. When water flows down from high places, layer by layer, gradually flowing into the front of the site, it is especially auspicious.

廣聚明堂、寛暢明堂、大會明堂。廣聚者，眾山眾水圍聚也。《葬書》云：“若懷萬寶而宴息，若具萬膳而潔齊。”又云：“若覽而有。”皆明堂內百物具備之意，此明堂之至貴也。要山明水秀，如朝海拱辰為合格。寬暢者，明堂中開曠明暢，不窄狹，不逼塞也。此堂至貴，切不可以曠野空闊不周固者為寬暢。要有低砂交結，或低平近案關聚內氣，或水融聚為眞。

The three following auspicious forms are "Broad Assembly of the Bright Hall," "Wide and Open Bright Hall," and "Great Assembly Bright Hall" (the illustrations have been lost, only the titles and descriptions remain). "Broad Assembly" refers to mountains and waters surrounding and gathering together. Guo Pu in The Book of Burial says: "As if one were resting with ten thousand treasures, as if one were enjoying ten thousand delicacies in preparation." He also says: "As if one were seeing and possessing them." These all describe the idea that within the Bright Hall, all things are complete and abundant. This is the most valuable form of the Bright Hall. It requires clear mountains and beautiful waters, like rivers converging into the sea or stars circling the North Pole, to be considered proper. "Wide and Open" refers to the Bright Hall being spacious, clear, and unobstructed, neither narrow nor cramped. This form is the most valuable; however, one must not mistake open fields and vast emptiness, where the surroundings are not enclosed, as wide and open. Instead, there must be low ridges connecting and enclosing, or a low flat near case to gather internal energy, or water that is stored and converges, only then can it be truly wide and open.

大會者，諸龍大盡，眾水歸堂，如萬邦之納貢，如百辟之來朝，故曰大會也。主貴至王侯，富至敵國。楊公云：“四龍大會，有地必大。”亦須諸山自百餘里來，至此皆大盡方是。此與廣聚不同，廣聚者，惟山水團聚重疊而已，非有眾龍大盡也。上明堂吉格，豈止於斯？姑輯數者以為式耳。大抵明堂之吉，舉目之間，形勢自然可愛，氣象自然可觀。《葬書》所謂“天光發新，朝海拱辰”，斯為妙矣。

The so-called Great Assembly refers to numerous dragons all converging here to come to an end, and all waters converging into the Bright Hall, like myriad states coming to present tribute and officials coming to pay homage, hence called the Great Assembly, which signifies great wealth and rank up to the level of a king or marquis. Yang Yunsong said, "When four dragons gather, there must be a great site." However, it is also necessary that all the mountains come from over a hundred miles away and converge here to come to an end, only then can it be considered as such. This differs from the general gathering: general gathering merely refers to mountains and waters clustering and overlapping, but there are no numerous dragons converging here to come to an end. These are just a few of the auspicious forms of the Bright Hall; where else could there be only these kinds? They are merely a few examples collected for reference. Generally speaking, the auspiciousness of the Bright Hall is such that when you look at it with your eyes, the form naturally appears lovable, and the atmosphere naturally appears impressive. Guo Pu's "Book of Burial" mentions "Heavenly light emerging anew, the sea facing the star," which is truly profound.

刦殺者，乃明堂中有砂，尖嘴順水，或射入穴中也。凡有此皆不可用。蓋明堂乃諸水聚處，欲其平正。若有尖砂順水，則主退財、離鄉、軍死。尖而射穴，則主刑殺、陣亡、惡死，至凶。吳公云：“刦殺照破全無地，順水斜飛無躲避。若然尖射入穴來，忤逆刑戮須切忌。”

The firstInauspicious Patternis called "Jie Sha Ming Tang" (the diagram is lost).the so-calledJie Sha refers to the presence of sharp sand in the Ming Tang, which either flows smoothly with the water or points directly into the site. Any such sharp sand should not be used. The Ming Tang is originally the place where all waters converge, and it should be level and even. If there are sharp sands flowing with the water, it indicates loss of wealth, leaving one's hometown, and death in military service. If the sharp sand points directly into the site, it indicates being punished by law, death in battle, or a sudden and violent death, which is extremely凶恶. Wu Jingluan said: "Jie Sha exposes the entire site without protection, flows with the water and flies obliquely without escape. If it sharply shoots into the site, one must beware of rebellion and punishment."

反背明堂，悖逆之象也。當穴宜弓抱拱身，而反突抝反背，何凶如之？主逆妻抝子，悖戾之奴，百無一成，豈但門衰戶薄已哉！窒塞者，堂中有阜窒塞而不舒暢也。主出人頑鈍。楊公云：“出人矮小氣量狹，只為明堂有案山。”吳公云：“明堂塞，人兇頑。”蓋穴前宜開明。若有墩阜當前逼塞，不但頑濁，又主產難、目疾、抱養、填房。若兩宮齊到，一墩居中，主兄弟不義。亦有貴地，有墩阜前塞者，終覺開明舒暢。

The second form is called "Reverse Bright Hall," which signifies a rebellious situation. The site should naturally be like a bow, embracing and protecting the grave, but in this case, it protrudes outward and turns away, creating a reverse situation. Is there anything more ominous than this? It leads to wife's disobedience, son's stubbornness, servants' rebelliousness, and failure in all endeavors, not merely indicating a weak family lineage. The third form is called "Blocked Bright Hall." By "blocked," it means that there is a mound within the hall that obstructs the space, causing discomfort. This leads to the emergence of dull-witted individuals. Yang Yunsong said, "Short stature and narrow-mindedness result from the presence of a case mountain in the bright hall." Wu Jingluan said, "A blocked bright hall produces fierce and stubborn people." The area before the grave should be open and clear, but if there is a mound directly in front blocking the view, it not only produces people who are stubborn and crude, but also indicates difficult childbirth, eye diseases, adoption of another's child, and remarriage with a concubine. If the sands on both sides converge and a mound is erected in the middle, it indicates brothers who lack affection and loyalty. There are also noble sites where a mound blocks the bright hall, but such places still appear open and comfortable in the end.

傾倒者，明堂水傾，龍虎順隨而去也。此堂最有虧損。斷訣云：“明堂傾倒，休誇穴好。”廖氏云：“若是堂傾無落聚，有穴終須棄。”故傾倒明堂，縱有龍穴，亦須棄置。董氏云：“明堂第一嫌傾倒，傾倒有砂隨水走。買盡田園走外鄉，更主兒孫多壽夭。”

The fourth pattern is called "Inclining Bright Hall." By "inclining," it means that the water in the Bright Hall flows outward, and the dragon and tiger ridges also follow the water and disappear. This type of Bright Hall is most disadvantageous. The divination verse states: "If the Bright Hall is inclined, do not boast about the good site." Liao Jinjing says: "If the Bright Hall is inclined without a gathering place, even if there is a site, it should be abandoned." Therefore, when encountering an inclined Bright Hall, even if there are dragons and a site, it should be discarded. Dong Dezhang says: "The first concern for the Bright Hall is its inclination; when it is inclined, the ridges follow the water away. The family will spend all their land and leave for foreign places, and it will also lead to many children and grandchildren suffering from early death."

逼窄者，乃案逼穴前，堂侷促狹也。若龍穴眞，僅可小康。亦主出人頑濁兇狠，無足取也。楊公云：“明堂逼窄人兇頑。”廖氏云：“逼窄生人必蠢頑，猥鎖更貪慳。偏側者，乃堂勢傾側，偏於一畔，邊高邊下而不平正也。廖氏云：“側勢斜來向一邊，妻子不團圓。斜是欹從穴邊過，歲歲長生禍。”

The fifth style is "Narrow Bright Hall."the so-called narrow means that the case mountain is close to the tomb site, making the hall cramped and restricted. If the dragon and tomb site are genuine, it can only ensure a modest prosperity, but the people born here are stubborn and crude, with fierce and cruel temperaments, and have little merit. Yang Yunsong said, "A narrow bright hall produces fierce and stubborn people." Liao Jinjing said, "A narrow bright hall produces dull and stubborn people, and those with locked and confined halls are greedy and stingy." The sixth style is "Biased Bright Hall."the so-called biased means that the hall's terrain is slanted, leaning to one side, with one side high and the other low, not level. Liao Jinjing said, "A slanted terrain comes from one side, leading to a broken family. A slanting terrain passes by the tomb site, bringing misfortune year after year."

破碎者，明堂中或突或窟，或尖或石而不淨者是也。主百事無成，禍盜疊出，家道不寧，少亡孤寡之患，及招圖賴人命之非，飛來災禍，退敗產業。此等明堂，最為不吉。陡瀉者，穴前峻急而水傾瀉也。此堂極凶，主損人惡死及飛禍，不但退敗產業而已。縱是眞龍好穴，亦退敗後始發。鄒國師仲容云：“傾瀉明堂不可安，穴前陡峻不彎環。縱有眞龍能發福，賣盡田廬始出官。”

The seventh form is called "Broken Bright Hall." By "broken," it means that the Bright Hall is suddenly raised or sunken, or has sharp stones and scattered rocks, making it unclean. This form indicates that nothing will succeed, misfortunes and thieves will follow one after another, the family will be unsettled, there may be the misfortune of a child dying young or being an orphan or a widow, and it may also bring about sudden calamities such as lawsuits involving wrongful accusations. Property will decline. This kind of Bright Hall is the most inauspicious. The eighth form is called "Steep and Rushing Bright Hall." By "steep and rushing," it means that the land before the site is steep and the water rushes straight down. This kind of Bright Hall is extremely凶, leading to injuries, sudden deaths, and unexpected disasters, not only causing property loss but also other misfortunes. Even if there is a true dragon and a good site, it will first experience a period of decline before it becomes prosperous. Master Zou Zhongrong said: "A Bright Hall with rushing water cannot be settled, the land before the site is steep and not winding. Even if there is a true dragon that can bring blessings, it will first sell all the fields and houses before achieving official success."

曠野者，穴前一望無涯，蕩然寬廣，無復關闌之謂也。此堂極凶，卻能眩人，以其寬闊，多見遠秀羅列清奇，而古人又有“明堂容萬馬”之說，是以昧者惑焉。不知明堂曠野，則風飄氣散，安有融結？吳公口訣云：“明堂容萬馬，亦忌曠而野。”觀物祝公泌曰：“數十里外遠朝山，渺渺茫茫曠野間，近案又無堂氣散，千重清秀也空閒。”梁箬溪饒曰：“左右周迴似有情，來龍落穴亦分明。水長無案明堂曠，下後兒孫家計傾。”穴當大逆朝水之局，明堂雖曠不畏也。上明堂凶格，亦不止此，舉此為式，可以類推。大要多見古格，自能心悟，吉凶禍福，舉目洞知，又不在於筆舌所悉。但明堂管初年禍福，關係最緊，務要審擇，不可忽也。

The ninth style is called "Empty Field Bright Hall." By "empty field," it means that before the tomb site, the view is boundless and open, with nothing obstructing it. This kind of bright hall is extremely凶 (dangerous), yet it is most misleading: because it is wide, one often sees distant, elegant peaks arranged neatly and charmingly. Ancient people also said, "The bright hall can hold ten thousand horses," so foolish people are easily deceived. They do not realize that when the bright hall is empty and open, the wind disperses the qi, and there is no convergence. Wu Jingluan's诀 (mantra) says, "Although the bright hall can hold ten thousand horses, it is also dangerous if it is empty and open." Guan Wu Zhu Bi says, "Far mountains coming to pay homage from dozens of miles away, in the vast and boundless open field, the near case has no hall atmosphere and is scattered, even thousands of clear and beautiful peaks are empty." Liang Ruoxi Rao's saying is, "On both sides, the surroundings seem to have affection, the coming dragon and falling site are clear. If the water is long and there is no case, the bright hall is open, after the site is chosen, the descendants' family fortune will decline." However, if the tomb site is directly opposite a large reverse flowing water situation, even though the bright hall is open, there is no need to be afraid. The above are not the only dangerous patterns of the bright hall; they are just examples, and others can be inferred similarly. What is important is to study many ancient patterns, and naturally understand them, so that one can see good and bad fortune and misfortune at a glance. This is something that cannot be fully explained by words or writing. However, the bright hall mainly affects the fortune in the early years, so it is most important to examine it carefully and not be careless.

夫水城者，以水為範我之城，所以界限龍氣，不使蕩然散逸者也。洪悟齋云“水城為龍穴之門戶”是矣。其形不一，難以概陳。古人以五星配之，最為精當。所謂五星者，曰金星城、木星城、水星城、火星城、土星城是也。凡水城，不問江河溪澗、溝渠坑洫皆是。大抵以抱身彎曲有情為吉，斜側反跳無情為凶。具圖於下。

The so-called "water city" refers to using water as a protective wall around the spirit mound, to define the dragon qi and prevent it from scattering and dissipating. Hong Wu Zhai said, "Water city is the gate of the dragon mound," which means exactly this. The shape of a water city varies and cannot be fully listed; ancient people used the Five Stars to match it, which is most appropriate. The Five Stars refer to the city of the golden star, the city of the wooden star, the city of the water star, the city of the fire star, and the city of the earth star. Any water body, whether a river, a stream, a creek, a ravine, or a ditch, is included in this category. Generally speaking, a water city that curves around the spirit mound and appears affectionate is considered auspicious, while one that is crooked, slanted, or turns back without affection is considered inauspicious. The following is a diagram (the image has been lost, only the title and description remain).

金城金星水城，彎曲抱身，極吉。有三格：曰正金、曰左金、曰右金。圖具下：彎曲抱身，如弓圓弩滿，左右來去皆可。水自右來而左去，左畔彎環曰左金，要龍山兜白虎。水自左來而右去，右畔彎環曰右金，要虎山兜青龍。詩曰：抱身彎曲號金城，圓轉渾如遶帶形。不但顯榮及富盛，滿門和義世康寧。

The first type is called "Golden City." When the golden star forms a water city that curves around the body of the site, it is extremely auspicious, and there are three types: straight gold, left gold, and right gold, as shown in the diagram. Straight gold refers to a curve that embraces the body, like a bow drawn full or a bowstring pulled tight. Water coming from the left or the right is acceptable. If the water comes from the right and flows to the left, curving on the left side, it is called left gold, which requires the blue dragon mountain to enclose the white tiger mountain. If the water comes from the left and flows to the right, curving on the right side, it is called right gold, which requires the white tiger mountain to enclose the blue dragon mountain. A poem says: "The body is embraced in a curved form, called the Golden City; the water turns round, like a belt around the waist. Not only does it bring fame and wealth and prosperity, but the whole family enjoys harmony and peace."

木城木星水城，直峻無情，大凶。有三格：曰直木、曰橫木、曰斜木。直峻沖心射面，不可以其為特朝也，主凶。橫木城一水穿堂而過，既直且急，全無顧穴之情，主凶。斜木水城，來去皆無情也，主凶。詩曰：峻急直流號木城，勢如沖射最無情。軍賊流離及少死，貧苦困頓受伶仃。

The second type is called "Wood City." A water flow formed by the Wood Star is straight and steep, showing no sentiment, and is extremely凶 (unfavorable). There are three types: straight wood, horizontal wood, and slanting wood. Straight wood is water that flows directly and steeply toward the center, and even though it is specifically directed toward the tomb, it should not be considered favorable, as it actually indicates凶 (unfavorable). Horizontal wood city is a stream of water passing through the site, straight and rapid, with no regard for the tomb, also indicating凶 (unfavorable). Slanting wood water city is water that comes and goes without sentiment, also indicating凶 (unfavorable). The poem says: "Steep and rapid flow is called Wood City, its momentum like a shooting arrow, most无情 (unfeeling). It brings military defeat, thieves, wandering, and early death, as well as poverty, hardship, and loneliness."

水城水星水城，之玄屈曲，最吉。有三格：曰正水、左水、右水也。《賦》云：“九曲入明堂，當朝宰相。”乃此水耳。正水　左水　右水。詩曰：屈曲之玄號水城，盤桓顧穴似多情。貴入朝堂官極品，更講奕世有聲名。火城火星水城，尖斜碎破，極凶。有兩格：曰雙火、單火。兩邊俱有者為雙火，邊有邊無者為單火，皆凶。單火城　雙火城。詩曰：破碎尖斜號火城，或如交劍急流爭。更兼湍激聲澎湃，不須此處覓佳城。

The third type is "Water City." A water city resembling the character "之" or "玄" with winding and twisting patterns is most auspicious, and there are three types: straight water, left water, and right water. The divination text "Xue Xin Fu" by Bu Ying Tian says, "Nine bends entering the Bright Hall, destined for a prime minister," referring precisely to this kind of water. The three diagrams are respectively titled as Straight Water, Left Water, and Right Water. A poem says: "The winding '玄' is called Water City, circling the tomb with affectionate grace. Wealthy officials reach the highest rank, and noble lineage is renowned through generations." The fourth type is "Fire City." A fire city with sharp, crooked, broken, and scattered water patterns is extremely inauspicious, and there are two types: double fire and single fire. Double fire refers to when fire appears on both sides, while single fire refers to when fire appears on only one side. Both are inauspicious. The two diagrams are respectively titled as Single Fire City and Double Fire City. A poem says: "Broken and sharp, it is called Fire City, resembling crossed swords in fierce competition. Combined with turbulent and roaring waves, there is no need to seek a good city here."

土城土星水城，橫平而方，半吉，只一格。詩曰：方正橫平號土城，有凶有吉要詳明。悠洋深瀦知為美，爭流響峻禍非輕。五星背城。五星背城者，水皆背我而去也。地理以向背定吉凶。水既背去，其凶可知。求其庶幾者，惟水星半吉。亦須龍眞穴正方可。其它皆大凶無救。龍穴縱美，亦須棄之。卜氏云：“撞城者破家蕩產，背城者抝性強心。”金星背城　木星背城　水星斜背　水星背城　火星背城　土星背城。詩曰：五星城水背皆凶，乃與反抝捲簾同。縱饒龍穴砂皆美，終主兒孫徹骨窮。

The fifth is called "Earth City." The Earth Star and Water City are square and level, but they are only half auspicious and count for only one position. A poem says: "Square and level, they are called Earth City; both good and bad must be clearly examined. Deep and still waters are known as beautiful; competing currents and steep falls bring serious misfortune." Below is the explanation of "Five Stars Leaving the City." By "Five Stars Leaving the City," it is meant that the Water City flows away from me. In geomancy, the auspiciousness or inauspiciousness is determined by whether the direction is facing or facing away. Since water flows away from me, misfortune is evident. Among these, only the Water Star Leaving the City is considered half auspicious, but it must also have a true dragon and correct site; the other five are all extremely inauspicious and cannot be remedied, even if the dragon and site are beautiful, they should be abandoned. The Book of Divination says: "Those who collide with the city will lose their family fortune; those who leave the city have strong stubbornness and a strong heart." Each diagram is separately titled as "Gold Star Leaving the City," "Wood Star Leaving the City," "Water Star Oblique Leaving," "Water Star Leaving the City," "Fire Star Leaving the City," and "Earth Star Leaving the City." A poem says: "Five Stars Leaving the City are all inauspicious, similar to reverse stubbornness and curtain rolling. Even if the dragon, site, and sand are all beautiful, in the end, the descendants will suffer extreme poverty."

夫水城之法，固以金城、水城屈曲彎抱者為吉，木城、土城、火城直沖、斜折、橫平、尖撇者為凶。然其間吉凶，又須有辨。如金城彎曲抱身，或才過穴即撇擺反去；水城屈曲朝入，或將到堂又峻急有聲。此皆不得謂之全吉。其直沖朝入，與斜折、橫平、尖撇者，或穴前有低小案山，遮搪不見，而去勢又復盤旋環遶有情，則亦未可遽為全凶。故論水者，又當細審而詳辨之，不可忽也。若夫裡頭、割腳、反跳、翻弓、箭城門、斷城門等格，則皆凶不可救，斷然不可用矣。諸格詳議如下。

The principles of water formations, although generally consider favorable when they are curved and embrace the body, like the metal city and water city, and unfavorable when they are straight, slanting, level, or sharp, like the wood city, earth city, and fire city, still require careful distinction. For example, if a metal city is curved and embraces the body, but immediately beyond the tomb site it spreads out and turns back; or if a water city is curved and faces towards the tomb, but near the bright hall it becomes steep and abrupt with a loud sound — these cannot be considered entirely favorable. Conversely, those that are straight, slanting, level, or sharp, if there are low and small case mountains in front of the tomb site that block the view, and the water flowing away is winding and embracing, showing affection — these cannot be judged entirely as unfavorable. Therefore, when discussing water, one must carefully examine and thoroughly distinguish, without being careless. As for the categories such as 'inside,' 'cutting the foot,' 'reversing,' 'arched bow,' 'arrow gate,' and 'broken gate,' they are all extremely unfavorable and should definitely not be used. Each category is discussed in detail below.

此水才彎抱過穴，即反撇而去，不顧穴，半吉。卜氏云：“水若入懐而反抱，一發便衰。”此水屈曲遠朝，及近穴，卻撇去無情，或急峻有聲者，皆不吉。此水城橫平不彎抱，才過穴即反撇而去，大凶。卜氏云：“水才過穴而反挑，一文不值。”此水斜來不朝穴，過穴後卻繞身有情，初代不利，後卻吉。

The first diagram: This water first bends around the mound, then turns back and flows away without looking back at the mound, only half auspicious. Bu Ying Tian said: "If water enters the embrace but then turns back, it quickly declines." The second diagram: This water bends and comes from a distance, but when it reaches near the mound, it turns away without affection, or becomes abrupt and noisy, which is not auspicious. The third diagram: This water flows horizontally and flat without bending around the mound, just passes in front of the mound and turns away, which is very inauspicious. Bu Ying Tian said: "If water just passes the mound and turns away, it is worth nothing." The fourth diagram: This water flows obliquely without facing the mound, but after passing the mound, it flows around the body of the mound with affection, the first generation is not favorable, but later becomes auspicious.

此水直沖，卻有橫掬一臂遮攔，不見直來，而復環遶有情，吉。此水直沖，至近穴有小墩阜搪抵，不見其來。而後去又繞身有情，亦作吉。此水遠雖直來，及到近穴，卻瀦聚成深蓄，亦吉。此水城尖而無情，有案搪抵，穴間不見尖砍，惟見外洋朝秀，穴後水卻遶身，吉。

Figure Five: This water originally flows straight, but there is a horizontal sand arm that blocks it. Standing at the site of the pit, one cannot see it coming straight, yet it surrounds the pit affectionately, so it is auspicious. Figure Six: This water flows straight towards the site, but near the pit there is a small hill that blocks the view, so the approach of the water is not visible. However, after it flows away, it again surrounds the pit affectionately, so it is also considered auspicious. Figure Seven: Although this water appears to flow straight from a distance, it stops and gathers into a deep pool near the pit, which is also auspicious. Figure Eight: This water has a sharp and unfeeling shape, but fortunately there is a case mountain blocking it, so from the pit one cannot see the sharp and cutting form, only the elegance of the outer mountains facing the site. Moreover, the water behind the pit flows around the body of the site, so it is auspicious.

此水反弓逆跳，至凶無救。此穴無龍虎，而水城扣腳洗割，雖遶身亦不吉，名曰裡頭城，主瘟疫貧絕，至凶。此穴全無餘氣，而水城割腳，主貧絕大凶。若上聚穴不以此拘。此水出局，被外水打斷，水急，主刑煞官訟：左長，右幼，中中禍應，蓋是門戶不關故也。

Figure Nine: This water flows backward like the curved back of a bow, leaping out in reverse, which is extremely凶 and cannot be saved. Figure Ten: This site has no dragon and tiger sands, and the water city flows straight to the foot of the site, cutting it. Even if it goes around the body of the site, it is not auspicious, called "Inside City," which brings plague, poverty, and no descendants, extremely凶. Figure Eleven: This site has no remaining qi or lip sand, and the water city cuts the foot of the site, leading to poverty and no descendants, very凶; however, if it is a site where the upper qi converges, it is not bound by this rule. Figure Twelve: This water, when flowing out of its own area, is interrupted by water from outside, and the water flow is rapid, leading to injuries, evil spirits, and legal disputes: if it is on the left, it affects the eldest son; if on the right, it affects the youngest son; if in the middle, it affects the middle son—this is all because the water mouth and gate are not properly closed.

夫穴前之水，形勢不同，致其所應吉凶亦異。故觀水之法，莫先於此。其吉者，有朝懷、聚面、蕩胸、拱背、入口，及九曲、腰帶、倉板、融瀦、迴流、暗拱、鳴珂。其凶者，有瀑面、沖心、射脅、裡頭、牽鼻、穿臂、反身、割腳、漏腮、淋頭，及交劍、捲簾、流泥、斜撇、反挑、分流、漏槽、刑殺等形，不可不辨。謹以諸格詳陳於後。

The water in front of a site varies in form, and thus corresponds to different fortune or misfortune. Therefore, the method of examining water is most important to first distinguish its form. The favorable forms include: facing towards the site, gathering in front, sweeping the chest, bowing to the back, entering the mouth, as well as winding nine bends, waist belt, granary board, melting pool, returning flow, hidden bow, and ringing bells. The unfavorable forms include: waterfall face, hitting the heart, shooting the ribs, inside head, pulling the nose, piercing the arm, turning back, cutting the foot, leaking the cheek, and drenching the head, as well as crossing swords, rolling curtain, flowing mud, slanting stroke, reverse pick, dividing flow, leaking trough, and criminal killing. These distinctions must be clearly understood. Below is a detailed listing of each category.

朝懷者，當面對朝也。此水易發，主朝貧暮富。予嘗謂“逆砂一尺可致富，朝水一杓能救貧。”然朝水不但發財而已，且能致貴。楊公云：“大水洋洋對面朝，列土更分茅。”青烏雲：“大水洋朝，無上之貴。衛身水者，龍身奇異，忽於湖水中突起墩阜，結為形穴。穴之前後左右皆汪洋巨浸，如孤月沈江，江豚拜浪，蓮花出水等類，皆以水為護衛。水既澄清，不溢不涸，以為養蔭。比之繞流之水，恐有沖刑之勢，悲切之聲，無如此靜衛之最貴。

The first category is "Morning Water Facing the Mound," which means water coming directly in front of the mound. This kind of water is easy to bring good fortune, and it indicates that a person may be poor in the morning but rich by evening. We often say: "A reverse sandbar of one foot can bring wealth, while a single spoon of facing water can save from poverty." However, facing water is not only able to bring wealth, but also can lead to high status. Yang Yunsong said: "A great body of water facing opposite is a sign of great land and noble rank." The Classic of the Azure Crow says: "A great body of water facing is the highest kind of honor." (The text below continues with the category "Water Protecting the Body," but the intermediate illustration is lost.)the so-called "Water Protecting the Body" refers to a situation where the dragon body is unusual, and suddenly a mound rises from the lake, forming a mound site on top. The front, back, left, and right of the mound are all vast bodies of water, like "A lone moon sinking in a river," "A river dolphin bowing to the waves," or "Lotus flowers rising from the water." All these are examples where water serves as a protective barrier. The water is clear, does not overflow or dry up, and is used to nourish the mound's energy. Compared to flowing water, which may have a shooting force or a sad sound, this kind of quietly protective water is the most precious.

左地在臺州南七里，地名古塘門。其龍發自望海峰，三臺山勢如萬馬，自天而下，星峰奇秀，有帳有峽，不及詳述。至將結未結之際，藏蹤隱跡，不見形影。平田中過骨，忽然頓起石山，雄偉高聳，展開兩翅，如沖天之鳳。轉身中抽水木蘆鞭，嫋如絲。復飛起騰空紫炁，番身做穴。而四面皆流水繞過，初看者竟莫知其為何山來脈也。但海潮一起，各處皆漲，獨過脈數丈之間，潮不能及，此其龍過之所也。地書云：“水纏便是山纏”。此地既四山周環，而復得水繞，尤為奇特。前聳文峰秀麗。葬後出秦公文，解元、進士、大參；曰武，進士、御史；曰禮，進士、僉憲；曰鳴春，員外郎；曰鳴夏，翰林。人丁大旺，福祉未艾。

This piece of land is located seven miles south of Taizhou city, with the name Gu塘门. Its dragon line originates from Wanghai Peak, where the majestic aura of SanTai Mountain resembles ten thousand horses descending from the sky. The star peaks are extraordinary and exquisite, with formations of encampment and gorge, but there is not enough time to describe them in detail. When it reaches the point of almost forming a conclusion, the dragon line hides its trail, and its form and shadow are not visible. It secretly passes over a flat field, then suddenly rises to form a stone mountain, grand and towering, with two wings spreading out, resembling a phoenix soaring into the sky. Then it turns around and draws out a "lu鞭" (reed whip) that combines water and wood, soft and delicate like silk. It then flies up to form a "zi qi" (purple qi) star, turning around to form a burial site. Water flows around all four sides, and at first glance, people cannot tell from which mountain the dragon line comes. However, when the sea tide rises, all areas are flooded, but the several yards where the dragon line passes are not reached by the tide. This is exactly where the dragon line passes through. The ancient text says, "Water winding around is the same as mountains winding around." This piece of land not only has four mountains surrounding it, but also has water flowing around it, making it especially remarkable. In front, there are towering literary peaks, very elegant and beautiful. After burial, it produced Qin Wen, who became a top scholar, an imperial examiner, and eventually reached the position of参政 (counsellor). Qin Wu became an imperial examiner and served as a censor. Qin Li became an imperial examiner and served as a vice-censor-general. Qin Mingchun became a deputy official. Qin Mingxia entered the Hanlin Academy. The family prospered greatly, and their blessings were at their peak.

右地在晉江縣東二十里，地名桃花山。其龍乃郡龍之大盡，自鳳凰山過小嶺峽，相牽相連，頓跌西兌行龍，直奔二十餘里。至結穴，連過數峽，龍脈精巧，頓起水星大帳。帳中橫出一脈，丙午落頭結穴。帳身垂下纏護，入穴重重龍虎，作子癸向。面前海水，汪洋滿目。遠峰渺渺，艮上一峰獨秀，如卓筆。水面一洲，寬十數里，穴中見之如拳，即印浮水面。出虛齋先生清，登科甲，官至大司成，著書立言，為理學名臣。三子皆登仕版。今其孫如川公登科第，富貴未艾。

This piece of land is located twenty miles east of Jinjiang County, known as Taohua Mountain. Its dragon line originates from the main dragon of the region, running from Phoenix Mountain through Xiao Ling Gorge, continuing and connecting, then turning abruptly to the western direction of the trigram Dui (Lake), proceeding for more than twenty miles. Upon reaching the site of the burial mound, it passes through several mountain gorges, with the dragon line being delicate and intricate, suddenly forming a grand "water star" enclosure. Within this enclosure, a branch runs out, coming to a stop at the southern direction of Bingwu. The body of the enclosure descends in layers, wrapping around the site, with the dragon and tiger mountains surrounding the burial mound. The direction of the site is facing the direction of Zi (Water) and Gui (Wood). In front lies the sea, vast and boundless; distant peaks are faintly visible, with a single peak in the direction of Gen (Mountain) standing out like a vertical brush. On the water surface, there is a sandbank, about ten miles wide, appearing from the burial mound as small as a fist, like a seal floating on the water. This site produced Xu Zhai Master Cai Qing, who passed the imperial examinations, held the position of Imperial Academy Inspector, wrote books and established doctrines, becoming a famous scholar of Neo-Confucianism; his three sons also held official positions; now his grandson Ru Chuan Gong has also passed the imperial examinations, and his family's prosperity has not yet ceased.