On the Branch Dragon

《二十六脈歌》云：仙掌脈，少人知，平洋不怕八風吹。但尋眞脈堪埋玉，休管傍人說是非。水若抱龍龍抱水，背劍斬砍自由伊。《三十六穴歌》云：平洋尋取地中凸，覆鼎眞奇絕。頂上安墳最可求，迎取水來朝。

The "Twenty-six Pulse Song" says: "The 'Immortal's Palm' pulse is rarely recognized. It does not fear winds coming from all directions on flat land. Once the true pulse is found, it is worth burying the ancestors' remains there like a precious jade. There is no need to pay attention to others' gossip. As long as water embraces the dragon and the dragon embraces the water, those taboos such as 'back sword' and 'cutting' can be disregarded. The "Thirty-six Burial Sites Song" says: On flat land, one should look for ground protrusions that resemble an inverted cauldron, which is truly extraordinary. It is most suitable to build a tomb on its top, which is ideal for welcoming water to gather around."

曾葛溪云：大山撒下一龍，穿田過峽，失脈失蹤，不見融結。曠野茫茫，無可捉摸。此乃愈剝愈精，愈換愈嫩，不肯暴頭露面，一向藏蹤隱跡。或奔溪澗江河，或入人村鬧市，或趨湖泊田塘，或出曠野田州。隱藏出沒，如江中拖練；藕斷絲連，如蜘蛛墜樓，流星渡漢。拋球走珠，鋪氈展席，金盆荷葉，如此等象，只看安穴處有無皮肉頭面。如明堂藏聚，水路迂迴，近應有情，纏護相照，此等之地，最為綿遠。

Zeng Ge Xi said: A great mountain casts down a dragon, passing through fields, crossing gorges, its pulse and trail disappear, and it is impossible to see where it forms. In the vast wilderness, it is hard to grasp. In fact, this is exactly when the transformation becomes more refined, more delicate, it does not want to show itself, but keeps its trail hidden. Sometimes it rushes toward streams, rivers, and lakes, sometimes enters villages and bustling markets, sometimes moves toward ponds and fields, sometimes goes out into open plains and sandy shores. It hides and appears in such a way, like a white ribbon dragged across the river surface; like a lotus root severed but still connected, like a spider hanging a thread to descend, like a meteor crossing the Milky Way. It also resembles a ball thrown out, a rolling pearl, a spread-out carpet, an unfolded mat, a golden basin, or a lotus leaf. When encountering such forms, one should only look to see if there is a head and face appearance at the site of the tomb. If the Bright Hall can retain wind and gather energy, the water path is winding and twisting, the nearby responding ridges are affectionate, and the surrounding mountains support and correspond with each other, then this land will bring the longest lasting blessings.

吳公《口訣》云：平洋之地，坦蕩迥野，蹤跡隱伏，散渙依稀。雖無峰巒之可證，亦有脈絡之可求，須要辯其來歷祖宗，以看出身。降勢撒落平洋，分毫之高者即為山，分毫之低者即為水。或隆隆似有，或隱隱如無。及至落穴之際，亦必微有形勢之可指。山水趨迎，氣脈藏聚，如露珠注在荷葉之中，乃為眞結作也。

Wu Jingluan's "Oral Transmission" says: On flat and open land, the terrain is broad and distant, with traces hidden and scattered, vague and indistinct. Although there are no peaks to confirm, there is still a ridge line to be traced. One must clearly determine its origin and ancestors, and examine its source. When a dragon ridge descends and spreads out over flat land, even a slight elevation is considered a mountain, and a slight depression is considered water; some appear to rise and exist, while others are hidden and seem to vanish. When the site is chosen, there will still be some subtle form to guide. Mountains and waters both come to meet, the qi converges and gathers, like a single dewdrop on a lotus leaf, only then is it truly formed.

張紫瓊《俯察》云：平地龍雖曰愈剝愈嫩，愈換愈精，也要穿田過峽處不被風吹，不遭水劫。出身太長，須要旁有金箱玉印、偃月七星、太陽太陰夾照為吉。左右隨龍水交會入首，或作鋪氈土、棋秤土、倒地木、浮簰水、水泡金、波浪金、波浪水及落地梅花、落地金錢、蜘蛛結網、沒泥龜、沒泥蛇之類，方是融結。若平田渺渺，更無高下，雖有堂氣，亦不結地。

Zhang Ziqiong's "Fuchan" says: Although the dragon of flat land, though it becomes more refined and pure as it undergoes more transformation, still requires that the areas where it passes through fields and ravines are not exposed to wind or water disasters. If the dragon has traveled too long after its origin, it must be flanked by stars such as "Jinxiang" (golden box), "Yuyin" (jade seal), "Yanyue" (reclining moon), "Qixing" (seven stars), and the sun and moon for good fortune. The waters accompanying the dragon on either side should converge at the entrance. The shape of the site may be "puzhentu" (spread-out mat soil), "qichengtu" (chess scale soil), "daodi mu" (upside-down fallen wood), "fupai shui" (floating raft water), "shuopaojin" (water bubble gold), "bolangjin" (wave gold), "bolangshui" (wave water), or "luodi meihua" (fallen plum blossoms), "luodi qianqian" (fallen money), "zhizhu jienet" (spider's web), "memi gu" (mud turtle), or "memi she" (mud snake) patterns, only then can it truly form a site. If the flat land is vast and featureless, with no elevation changes, even if the bright hall has some grandeur, it cannot form a site.

趙緣督《穴法》曰：平地有突，氣湧而生，絕勝萬仞。仙眼難明，只觀水勢，便見眞情。水如不繞，穴法無憑。謝子期云：迥野之脈，體段不一，有平坡渺渺茫茫，如鋪氈展席而來者；有田堘層層級級，若水之波而來者；有起峰墩，如星珠龜魚而來者；有微露毛脊，如浮漚鳧鳥而來者。是皆地之吉氣湧起，故土亦隨之而起凸也。其來也，兩邊有水以送之；其止也，左右有砂以衛之。且明堂寬正，又得橫水攔之。外陽、遠案在於縹渺之間，而四圍陰沙僅高數寸而已。此皆平洋龍之貴也。

Zhao Yuan Du's "Xue Fa" says: On flat land, if there is a protrusion, it is formed by the movement of life qi, and it is superior to ten thousand仞 high mountains. This layer is even difficult for the eyes of immortals to perceive; one only needs to observe the water flow to see the truth. If the water does not encircle, the method of finding the site has no basis. Xie Zi Qi says: The pulses in the distant fields have different forms: some are flat and vast, coming like a spread-out carpet or an unfolded mat; some are tiered ridges, coming like waves layer by layer; some rise as peaks, coming like stars or turtle fish; some only slightly show a line of ridge, coming like ripples on water or a wild duck gliding. These are all manifestations of auspicious qi rising from beneath the earth, so the soil also rises accordingly. When it comes, there is water on both sides to guard it; when it stops, there are ridges on both sides to protect it. Moreover, the bright hall is wide, flat, and upright, with a transverse stream of water blocking it. The outer yang and distant formations are in a misty and indistinct manner, while the surrounding yin ridges are only slightly higher by a few inches. These are the precious features of the flat land dragon.

張落魄云：平湖之脈，坦夷曠蕩，卻是支龍行度。其體段若盞中之酥、雲中之雁、灰中之線、草裡之蛇。或沈潛，或無影無形，或藏幸而失跡遺蹤。生氣行乎其間，微妙隱伏而難見，全在心之智，目之明。以高一寸為山，低一寸為水，察其支之所起，辯其支之所終。起則氣隨之而始，終則氣隨之而鍾。若脈盡而水止，界合分明者，此平洋之大地也。

Zhang Luopuo said: The ridge line in the flat lake area is broad and open, which is actually the way a branch dragon moves. Its form resembles the thick butter floating in a bowl, the geese arranged in the clouds, the thread dragged across the dust, and the snake moving through the grass; sometimes it sinks down, sometimes it is invisible, sometimes it hides without leaving a trace. The life qi flows in between, subtle and hidden, difficult to see, relying entirely on the sharpness of the mind and the clarity of the eyes. One should take a rise of an inch as mountain, and a drop of an inch as water, to observe where this branch ridge begins and where it ends: at the beginning, the qi starts to flow, and at the end, the qi gathers. If the ridge line reaches its end and the water also stops, and the boundary waters on both sides and the converging waters are clearly defined, then it is a vast plain of land.

觀物祝公泌云：郭景純曰“支葬其巔”，蓋以平支龍必須起微突處，謂陽來陰受，方是結穴。若無突，要開鉗口方有穴。故曰“平地不開口，神仙難下手。”永和周氏云：平洋則山不拘於高，水不拘於深。但遇有尺寸高低，即可以辨。又云：在山者頗易看，在平洋者最難識。陶公所謂“頓起則時人曉會，牽連非達士難言”是也。蓋如灰中拽線，草裡尋蛇，沙裡揀金，泥中藏鱉，雲中騰雁，盞裡浮酥，隱而不露，斷而復續，並以兩邊導送之水為驗也。

Master Zhu Bi said: Guo Pu explained "the branch dragon is buried at its peak" because on flat land, the branch dragon must be buried at a slightly elevated place, which is called the yang pulse coming and the yin pit receiving, only then can the pit be formed. If there is no elevation, one must dig out a mouth-like opening to find the pit. Therefore, it is said "on flat land, without an opening, even the immortal cannot act." Yonghe Zhou said: On flat land, mountains do not need to be very high, and water does not need to be very deep; as long as there is a slight difference in height, it can be used to distinguish. He also said: On mountainous land, it is easier to recognize, but on flat land, it is the most difficult to understand. Tao Kan said, "A suddenly raised terrain is understood by ordinary people, but the continuous subtle pulses are difficult to explain even for the enlightened ones," which is exactly this meaning. Such pulses resemble a line dragged on ash, searching for a snake in grass, picking gold from sand, a turtle hidden in mud, geese flying in the clouds, or butter floating in a lamp, all hidden and not obvious, breaking and reconnecting, all of which must be verified by water guiding and protecting from both sides.

廖氏穴法中有沒牛吹氣穴詩云：沒牛吹氣失來蹤，隱隱伏眞龍。昂頭些子如吹氣，沒牛泅水勢。左回右抱脈微高，大則公侯小富豪。又云：龜魚螺蚌形，宛如水中生。水中自有眞龍聚，此地傳千古。梁箬溪云：龍勢洋洋落大坪，連天接野不分明。隆隆隱隱尋蹤跡，曲曲彎彎斷復生。忽然有突聯三五，認取開鉗是穴情。定要水來環抱穴，砂如牛角兩邊迎。

In Liao Jinjing's method of locating gravesites, there is a poem called "The穴 of No Ox Blowing Air" which says: The site of "No Ox Blowing Air" cannot be seen clearly where the dragon comes from; it is hidden and subtle, with a true dragon lying concealed. Only a little bit of the head is raised, like an ox blowing air, exactly resembling the way a water ox shows its nose when swimming. On the left it turns back, on the right it embraces and protects, the ridge is slightly raised, and the pattern is grand enough to produce a marquis or duke, or even a wealthy person if smaller. It also says: shapes like turtles, fish, snails, and clams seem to rise from the water; there is a true dragon gathering in the water, and such a site can be passed down for generations. Liang Ruoxi said: the dragon's momentum is vast and flows down to a large flat area, connecting the sky and the fields, making it hard to see clearly; one must look for its traces in the swelling and subtle, where it winds and turns, breaks and continues. Suddenly there appear three or five connected protrusions, and there one should recognize the opening of the钳, which is the site of the穴. It is also essential to have water surrounding the site, with the sand resembling ox horns coming from both sides to welcome it.

上諸家之說，各有攸當。大概平洋龍法，以高一寸為山，低一寸為水，隱隱隆隆，看兩邊分水，以認來龍之過度，突起支阜，以認穴道之融結。又須有四畔羅城秀峰，前應後照，如列屏鋪障，相與擁護，乃為盡善。大抵以得水為上。卜氏云“如在平洋，先須得水”，兼陰陽二宅言之矣。平支龍穴最難辯認，故引證諸家之說以明之，當詳察焉。

The various schools of thought each have their own reasoning. Generally speaking, the method of dragon patterns in flat land is: taking a height of one inch as mountain, and a depression of one inch as water, and looking at the water divides on both sides in a subtle and gradual manner to determine the path of the dragon coming out; then looking at the protruding earth mounds to identify the location of thesite. In addition, there should be surrounding round hills and fine peaks, with something in front to respond and something behind to support, like a screen or curtain arranged in order, jointly protecting the site of the穴. Only then can it be considered complete. The general principle is to prioritize getting water. Bu Ying Tian said, "In flat land, one must first obtain water," which applies to both ancestral graves and residential sites. Thesite in flat land with dragon patterns are the most difficult to identify, so this passage specially cites the views of various schools to clarify them. Readers should carefully observe and understand.

江右山人徐善繼述 同著。此冊專論龍身行度節目。蓋龍之節目有太祖、少祖，以及父母、胎息、孕育、入首諸格，皆觀龍之大旨。審龍者誠於此而有得，庶幾知其要歸雲。

This volume was compiled by the brothers Xu Shanji and Xu Shanshu, known as Jiangyou Shanren. This section specifically discusses the various aspects of the dragon's body movement. The dragon's features include the Tai Zu mountain, the Xiao Zu mountain, as well as the parents, embryo, breath, gestation, birth, and the initial hill. These are all the main points for observing the dragon's energy. If someone examining the dragon truly understands these points, they will have grasped the essential characteristics of its destination.

夫尋龍之法，當原其所始，故先察祖宗山。《經》云：“尋龍鬚尋祖與宗，不辯祖宗何足語。”《賦》云：“問祖尋宗，豈可半途而止！”蓋山之有祖，亦猶木之有根，水之有源。根大則枝遠，源深則流長，自然理也。是故尋龍之法，必先究祖宗。知其祖宗，則龍之遠近長短，氣之輕重厚薄，力量大小，福澤久暫，皆可於此而察識之矣。

The method of seeking a dragon mountain should trace its origin, so first one must examine the ancestral mountains. The Classic of Shaking the Dragon says: To seek a dragon mountain, one must first seek the ancestral and the main mountain. If one cannot distinguish between the ancestral and the main mountain, then what is the point of studying geography? The Snow Heart Assignment says: To inquire about the ancestral mountain and to search for the main mountain, how can one stop halfway! Mountains have ancestral mountains, just as trees have roots and rivers have sources. Thick roots allow branches to extend far; deep sources allow water to flow long, this is natural law. Therefore, seeking a dragon mountain must first trace its ancestral origins. Knowing its ancestral origins, then the distance and length of the dragon, the lightness or heaviness, thickness or thinness of its qi, the size of its power, and the duration of its blessings can all be discerned from this.

《龍髓經》云：“只用源流來處好，起家須是好公婆。”公婆即祖山也。卜則巍曰：“祖宗聳拔者，子孫必貴。”子孫指穴而言。皆謂有特異祖龍，必結富貴美地。故尋龍必先觀祖宗山。

The Long Bone Classic says: As long as the source and flow of the dragon are good, whether a family will rise or not depends on whether there are good grandparents. Here, "grandparents" refers to the ancestral mountains. Bu Ying Tian says: If the ancestors' mountains are high and upright, the descendants will certainly become prominent. Here, "descendants" refers to the site of the burial. Both statements mean that if there is an outstanding ancestral dragon, it will certainly form a prosperous and wealthy site. Therefore, when searching for a dragon, one must first examine the ancestral mountains.

即其遠者而名之，有所謂太祖山焉，也曰始祖，以其去受穴處甚遠，如人之有始祖遠宗也。然此太祖山，必須高大迥異，或跨州連郡，延袤數百里，大者如名山五嶽，小者亦必高大冠於一州一郡，又小者，亦須冠於一邑一方，乃可謂之太祖山。其形則巍然高大，聳入雲霄。或如龍樓寶殿、千絲墜、萬石倉等格。其發出枝派蕃衍，不可悉數。如人之太祖，子孫眾多，未易歷舉者也。

Naming it according to the farthest layer, there isthe so-called「Too Zu Mountain」, also called「Shi Zu」, because it is far away from the place where the spirit rests. This Too Zu Mountain must be exceptionally tall and outstanding: either spanning several states, connecting several prefectures, and extending for hundreds of miles; large ones may resemble the five great mountains, famous mountains of the world, while smaller ones must still be tall and prominent as the leading mountain of a single state or prefecture. Even smaller ones must at least dominate a single county or area. Only then can it be called Too Zu Mountain. Its shape is majestic and towering, reaching straight up to the clouds, with forms such as「Dragon Palace and Imperial Hall」「Thousand Threads Hanging Down」「Ten Thousand Stones Warehouse」and so on. The branches extending from it are very abundant and numerous, countless, just like the Too Zu of a person, whose descendants are numerous and cannot be listed one by one.

祖山既高大異常，其天時將陰晦，則有雲霧生其巔。廖氏云“祖宗高頂名樓殿，常有雲氣現。”楊筠松云：“先尋霧氣識正龍。”又云：“尋龍望氣先尋脈，雲霧多生在龍脊。春夏之交與二分，夜望雲霓生處覓。雲霓先生絕高頂，此是龍樓寶殿定。”故觀雲霧之所生，以察山龍之太始，亦一訣耳。既能認太祖山，以次審其出身行度，及父母胎息，以至受穴之山，皆於此原其始矣。

The ancestral mountain is exceptionally high, and whenever the sky is about to turn gloomy, clouds and mist arise from the summit. Liao Jinjing said that the highest peak of the ancestral mountain is called "Lou Dian," and clouds often appear above it. Yang Yunsong said that one must first look for the mist to identify the main dragon. He also said that when searching for the dragon and observing the atmosphere, one should first find the ridge. Clouds and mist mostly appear on the dragon's back; during the spring and summer transition, as well as around the spring and autumn equinoxes, one should look for the place where the clouds and霞 rise at night. The霞 first appears at the highest mountain peak, which must be the dragon's palace and treasure hall. Therefore, observing where the mist arises can be used to examine the origin of the mountain dragon, which is a key point. Once one can recognize the great ancestor mountain, one can then successively examine its origin, movement, parents, embryo, breath, and finally the mountain that bears the tomb, all of which can be traced back to their beginning from here.

尋龍之法，須究祖宗。然太祖遠宗猶恐未眞，又當於少祖察其來歷，審其美惡，庶為親切，故不可不論少祖山也。夫少祖山者，即近祖次宗，廖氏又謂之主山。龍行既長，離祖已遠，各分枝派。將結穴處，忽起高大山巒，不過數節，即結穴場。其高大山巒，謂之少祖山也。

The method of seeking a dragon must trace back to its ancestral origins, but the remote ancestors are too far away, and it is difficult to recognize them clearly. Therefore, one should also examine the origin of the "minor ancestor mountain" and assess its qualities, in order to be accurate. Thus, it is necessary to discuss the minor ancestor mountain. The minor ancestor mountain refers to the closer ancestral mountain, the next level of the main mountain, and Liao Jinjing also calls it the "main mountain." When the dragon travels a long distance and has moved far from the ancestral mountain, it branches out along the way. When it approaches the area where it will form a site, a tall mountain suddenly rises, and after a few more sections, it forms the site. This tall mountain is called the minor ancestor mountain.

若其山分枝尚多，結穴尚遠，猶未可為少祖，乃是駐蹕山。住腳星辰猶是遠祖。若是少祖山，則自此山下，去穴不過數節。如節數太多，便謂離主星遠，力輕氣弱，又須再起主星方好。廖氏云：“若是山家結穴龍，定起主星峰。”言結地龍必有少祖山作主星也。

If this mountain is to branch out into many parts further down and is still far from the location where the energy converges, it cannot be considered the少祖 mountain, but rather the "驻跸山," which is a star representing a resting place for the dragon along its journey, still belonging to the category of distant ancestors. The true少祖 mountain, from it down to the site of the convergence, is only a few sections. If there are too many sections, it is called being too far from the main star, resulting in weak energy and diminished momentum, and another main star peak would need to be raised. Liao Jinjing said: if a dragon is capable of forming a site, it will surely raise a main star peak. This means that a dragon capable of forming a site must have the少祖 mountain serving as the main star peak.

又云：“二三節內穴星成，福力實非輕。節數遠時福力少，再起主方妙。”言穴不宜去主山太遠也。又云：“主星大小合龍格，造化便可測。”言少祖山須合得龍家諸格，方有融結造化。故凡美地，必起近穴少祖山。

Liao Jinjing also said: When the hill forming thesite appears within a few sections, the power of fortune is indeed substantial; if the number of sections is extended too far, the power of fortune becomes less, and another main hill should be raised. This means that thesite should not be too far away from the main hill. He also said: If the size of the main hill matches the dragon's pattern, the fortune of this land can be predicted. This means that the less ancestral hill must conform to various patterns recognized by geomancers, in order to have genuine formation and transformation. Therefore, any beautiful land must have the less ancestral hill rising close to thesite.

而少祖之山，必然奇異特達，秀麗光彩，或開大帳，或起華蓋寶蓋，或作三臺、玉枕、御屏諸般貴格，或成沖天木、獻天金、漲天水、焰天火、湊天土等星辰。既有此少祖山合星體，成龍格，必不虛生，定有融結。

But the mountain known as Shaozu must necessarily be unique and outstanding, beautiful and radiant: it may spread out like a great canopy, or rise up as a "Huagai" or "Baojia," or form "Santai," "Yuzheng," or "Yuping," and so on, all of which are noble patterns. Alternatively, it may become a "Chongtian Mu," "Xiantian Jin," "Zhangtian Shui," "Yantian Huo," or "Coutian Tu," which are types of celestial stars. Since there is such a mountain that conforms to the celestial bodies and forms the dragon pattern, it will certainly not be formed in vain; it must surely produce a result.

若此少祖山倚斜不正，孤露崚嶒、瘦削破碎、臃腫粗惡、巉巖帶殺、醜陋委靡、軟弱困頓，種種凶惡之形，不成星體，不合龍格，則無融結。縱有穴場、堂局諸般可愛，亦為不吉，的主凶禍。或誤下之，行至此節，各以類應，禍不爽矣。

If this mountain, known as the Lesser Ancestral Mountain, is crooked and not upright, isolated and rugged, thin and broken, swollen and coarse, with steep rocks and a killing atmosphere, ugly and weak, soft and exhausted, all these evil shapes, neither forming celestial bodies nor conforming to the dragon pattern, will not produce a formation. Even if the site of the tomb and the surrounding area look pleasant, it will ultimately be inauspicious and will certainly bring about misfortune. If someone is buried here by mistake, when the fortune reaches this point, it will correspond to each type of shape and disaster will occur exactly as predicted.

右圖：此則將結穴，先起高大星辰作少祖山。自少祖山下，數節即結穴，極有力，為吉地也。左一：此則起少祖山以下節數已多，離少祖遠，卻又再起高大山，又為少祖，一節即入穴。此地力大福厚，極吉。左二：此則離太祖山以下迢迢而去，更無高大星辰作少祖山，委靡入穴，力輕氣弱，乃凶地也。

Here there were originally three diagrams, but now only the titles and explanations remain. The diagram on the right shows a pattern: when about to form a climax, a high and prominent star is first raised to serve as the少祖 mountain, and after a few sections from the少祖 mountain, the climax is formed, which is very powerful and a good site. The first pattern on the left shows that after raising the少祖 mountain, the number of sections downward is already too many, and it is too far from the少祖 mountain. Then another high and prominent mountain is raised to serve as the少祖 mountain again, and it only takes one section to reach the climax. This site has great power and abundant blessings, making it extremely auspicious. The second pattern on the left shows that from the太祖 mountain downward, it goes far without any high and prominent stars to serve as the少祖 mountain, and the energy is weak and萎靡, entering the climax in a feeble manner. This is a site of bad fortune.

右則自少祖山下，如生蛇擺動，入首結穴，亦為吉地也。不必拘其大起伏，只要曲動，龍格中謂之水木蘆鞭，極貴。吳公《口訣》云：“入首節內有蘆鞭，當代兒孫中狀元。”左則雖有少祖山，而醜惡不成星體，不合龍格。出脈又是偏落受風，縱有形穴，亦不可下，的主敗絕。

The two diagrams mentioned also only contain descriptions. On the right side: from the less important mountain, the ridge line comes down like a living snake, bends and turns, and finally forms a good burial site. This does not need to be strictly straight or undulating; as long as it is winding and lively, it is considered "water and wood芦鞭" in the dragon pattern, which is extremely valuable. Wu Jingluan's "Oral Instructions" says: if there is the shape of芦鞭 in the initial sections, the descendants of the family will be able to pass the imperial examination and become a top scholar. On the left side: although there is a less important mountain, it is ugly and not a star shape, which does not conform to the dragon pattern; the ridge line also deviates to one side, making it easily exposed to wind. Even if it appears to have form and a burial site, it should not be chosen for burial, as it will certainly lead to decline and no descendants.

不論後龍長短，只入局忽起少祖，高大尊嚴，挺秀冠乎群山，以作主星。自此山下，只一節或二三節即結穴，而穴場正座此星，貼近枕靠有力者，其地力量大，發福速，如建寧陳副憲祖地其格也。

No matter how long or short the preceding terrain is, as long as when entering the area where the land forms a gathering, a small ancestral hill suddenly rises, high, majestic, upright and beautiful, surpassing all other mountains, serving as the main star; from this hill, the land forms a burial site within one or two sections downward, and the burial site is exactly beneath this star, closely supporting and strongly relying on it. Such a site has great power and brings blessings quickly. For example, the ancestral tomb of Chen Fudushiyu, a deputy grand councilor of Jianning, is of this pattern.

右地在建寧府西北河西。其龍來遠不詳述。入首頓起主星，高大尊嚴，挺秀迥異，護從周密。正脈從中落下平地，穿峽起平坡即結穴。穴場正座主星有力，開鉗吐唇明白。前案低伏，近身如眠弓，抱穴有情，以關內氣，逆收大溪之水。內堂水口石墩如印。左右映帶，前朝秀麗，內堂緊巧，外洋寬暢。葬後即出羽泉公紀壬午年葬，甲申年羽泉生，登嘉靖丙辰進士，官副憲，封君縱遐壽康寧，累膺誥封。諸孫濟濟，福祉未艾。

The land in the diagram is located to the northwest of Jianning Prefecture, in the western river area. Its dragon line is long and does not need detailed explanation. At the entrance, a main star suddenly rises, tall and dignified, upright and graceful, different from others. The protective mountains around it are dense. The main ridge comes directly from the center of the main star to the flat land, passes through the gorge mouth, then rises again into a flat slope where the burial site is formed. The burial site is squarely located under the main star, with strong energy. It opens a钳口 (claw mouth) and protrudes a唇毡 (lip mat), with a clear and distinct pattern. The case mountains in front are low and close to the burial site, like a lying bow, embracing the burial site with affection, used to block internal energy and also facing the opposite direction to collect the water from a large stream. The stone pile at the inner courtyard water mouth is shaped like a seal. The left and right sand hands are complementary, the front facing mountains are graceful, the inner courtyard is compact and exquisite, and the outer area is wide and open. After burial, the person named Yuquan Gong Chen Ji appeared. He was buried in the year Renwu, and Yuquan was born in the year Jiashen. He passed the imperial examination in the third session of the Jiajing era, Bingchen, and became a deputy grand censors. The elder who received the honor lived a long and healthy life, repeatedly receiving imperial honors. The descendants are full of talents, and the blessings have not ceased until now.

又德安楊方伯母地、承天張進士祖地，皆是少祖山近穴，當代出貴。二圖具下：左地在德安府東北六十里。其龍自槎山作祖，磊落奔騰二十餘里，乃大斷過峽，翻身逆盤，為回龍顧祖之勢。忽起主星，高大尊嚴，挺秀迥異，冠於群山。正脈從中逶迤落下，平坡結穴。穴前吐出氈唇，左右掬抱有情。前對祖山如唐帽，近有文星正應，下關緊固，水城繞帶，明堂寬平，後座主星尊重，得水藏風。離龍，扦丁山癸向。葬時次泉公芷方三歲次泉丙戌生，戊子年葬母，後登嘉靖癸丑進士，官至江西右佈政，福祉未艾。

In addition, the land selected for the mother of Yang Buzhengshi of De'an, and the ancestral tomb of Zhang Jinshi of Chengtian, are both examples of sites where the less ancestral mountain is close to the site of the tomb, and where prominent officials emerged in the same generation. The two diagrams are listed below. The land on the left is located sixty li northeast of De'an Prefecture. Its dragon mountain originates from the Cha Mountain, spreads out and runs for more than twenty li, then makes a major break in the ridge, turns back and winds around in a reverse direction, forming the "returning dragon to look at its ancestor" pattern. Suddenly, a main star rises up, tall and dignified, outstanding and surpassing all other mountains. The main ridge flows down from the center, winding through the flat slope to form the site of the tomb. In front of the site, there is a cushion-like hill, and the left and right hills embrace the site like hands holding something, showing affection. In front, the ancestral mountain facing directly is shaped like the cap of a Tang dynasty official, and nearby there is a literary star that corresponds well. The lower gate is tightly enclosed, the water city is like a belt surrounding the site, the bright hall is wide and flat, and the main star behind is dignified and noble, both receiving water and sheltering wind. It belongs to the dragon of the Li trigram, facing in the direction of Ding Mountain and癸 direction. When the tomb was buried, the son, Tsuquan, was only three years old. Tsuquan was born in the year Bingxu, and his mother was buried in the year Wuzi. Later, he passed the imperial examination in the Kaichou examination of the Jiajing period and became the Right Governor of Jiangxi, and his blessings have continued to this day.

右地在承天府北五十里，土名蒿河安平沖。其龍來遠不詳述。入局磊落，踴躍十餘里。將到頭，大斷過峽，翻身頓起主星，挺然端秀，冠於群峰，為華蓋貴格。中抽正脈，逶迤而下，一節即過，復起大突結穴。穴後正座主星，勢甚尊嚴。左右兩掬包顧有情。下關重疊。前朝群峰列秀，三尖卓筆正朝。近案拜伏，羅城水口周固。繫西兌庚辛龍，扦卯乙向，當代即出明宇公時照、載寰公坤，連登科甲。嘉靖乙巳年葬地，戊申年張明宇生，庚申年載寰公生，癸未進士。

This piece of land is located fifty miles north of Chengtianfu, with the local name Haohe Anping Chong. Its dragon line is very long and will not be described in detail. Upon entering the site, the terrain is open and grand, with a dynamic and vigorous flow for more than ten miles. As it approaches the end, there is a major break in the ridge, followed by a sudden rise of the main star, which is upright and elegant, surpassing all other peaks, forming the "Huagai" noble pattern. From the center of the main star, the central line extends smoothly downward, passing through one section, and then another large protrusion forms the burial site. At the back of the burial site, the main star sits in a dignified manner; the surrounding ridges on both sides embrace and protect the site with affection; the lower gate is layered and dense. In front, the facing mountains are arranged in a beautiful and orderly manner, with three sharp peaks like upright brushes facing the burial site directly. The nearby case mountains bow and kneel, with the Luo city and water mouth surrounding the site tightly. It belongs to the Western Dui trigram, with the direction of卯 mountain and乙 direction. In the current era, two famous people, Mingyu Gong Zhang Shizhao and Zaihuan Gong Zhang Kun, emerged consecutively and passed the imperial examinations. The burial site was established in the year Yisi of Jiajing, with Zhang Mingyu born in the year Wushen, and Zaihuan Gong born in the year Gengshen, and the person who passed the imperial examination in the year Guiwei.

凡平岡之龍，多隻逶迤而來。若行度擺折屈曲，亦不必拘其必有少祖山方為大地。只要將入穴際，二三節內跌斷束氣，結咽過脈，此即同有少祖山也。蓋山之一起氣固旺，而山之一伏氣尤旺，故不必拘於頓起高山為少祖耳。但其斷處的以近穴為貴，一節即入穴尤妙。切忌受風，必須從山相夾護也。

All dragons on gentle hills mostly come in a winding manner. As long as their movement is well folded and curved, they do not necessarily need a small ancestral mountain to form a large terrain. As long as within the two or three sections before entering the site, there is a place where the energy is cut off and gathered, forming a throat and then continuing the energy line, this is equivalent to having a small ancestral mountain. Because when mountains rise, the energy is strong; when mountains bend, the energy becomes even stronger. Therefore, it is not necessary to strictly follow the idea that a small ancestral mountain must be a sudden high mountain. However, the place where the energy is cut off should indeed be close to the site, and if the section after the cut directly leads into the site, it is even better. The most undesirable situation is being exposed to the wind, and it must be protected by two accompanying mountains on both sides.

平地之龍亦然，必於穴後有束氣脈為妙。而其束處要微高，有分水明白，則束氣入穴有力，方為眞切。蓋平陽氣多散漫，貴於收斂。既無墩阜可為少祖，必當以斷處束氣為準。或成銀錠之脈，或有珠絲馬跡、草蛇灰線、藕斷絲連、龜脊牛背等形，則氣束得聚也。穴場乘得氣之聚處，乃是眞融結。否則，散漫無證，縱有坪中突窟，亦認脈不眞，不可下矣。

The dragon in flat land is also like this; it is best if there is a place at the back of the site where the qi is gathered. The gathering place should be slightly raised, with clear water division on both sides, so that the qi contained within can enter the site with strength, which is considered genuine. In flat and sunny areas, qi tends to be scattered and loose, so the valuable aspect lies in its ability to be gathered. If there is no earth mound or hill to serve as the minor ancestor, then the place where the qi is cut off and gathered must be used as the standard. If it can form a silver ingot shape, narrow in the middle and wide at both ends, or if it appears in forms such as 'pearl thread and horse tracks', 'grass snake and grey thread', 'cutting the藕 and still connected by a thread', or 'turtle spine and ox back', then the qi can be contained and gathered. The site should be located where the qi is gathered; only then is it a true convergence. Otherwise, if the qi is scattered and there is no evidence, even if there are bumps or depressions in the flat land, it indicates that the dragon is not truly recognized, and burial should not be done.

《經》曰“萬里之山，各起祖宗，而見父母胎息孕育，然後成形。”是以認形取穴，明其父之所生，母之所養。卜氏云：“問祖尋宗，豈可半途而止？”又云：“胎息孕育，神變化於無窮。”是皆言龍之有祖宗父母胎息孕育，然後始成穴也。

The classics say: Within a distance of ten thousand li, each mountain has its own ancestral mountain rising up, then displaying several stages such as "parents," "womb," "breath," "conception," and "nurturing," before finally taking form. Therefore, when identifying the form and selecting the site, one must clarify from which stage it originates and from which stage it is nourished. The Book of Divination says: To inquire about the ancestral mountain and seek the ancestral mountain, how can one stop halfway? It also says: Between conception, breath, and nurturing, there are infinite subtle transformations. These words all refer to the dragon must possess the entire sequence of ancestral mountains, parents, womb, breath, conception, and nurturing before it can form a site.

或曰：“先起高峰謂之祖，次起一峰謂之宗，再起左右雙峰謂之父母。”誠如其說，則是父母置之無為之地，而其所生，皆祖宗耳。張子微已嘗極辯其非。而洪悟齋又拘於節數，謂自玄武頂一節為父母，二節為少祖，三節為曾祖，四節為高祖，亦太泥耳。若用其說，則自四節已上之龍又將何名？

Some people say: the first peak that rises is called "zu" (ancestral), the next one is called "zong" (descendant), and the two peaks rising on either side are called "fu mu" (parents). If we follow this view strictly, the parents are placed in a position of inaction, and all the merit of producing offspring is attributed to the ancestors. Zhang Ziwēi had already strongly refuted this error. However, Hong Wuzhai insisted on counting the number of sections, saying that one section above the peak of Xuanwu is the parents, two sections are the lesser ancestor, three sections are the grandfather, and four sections are the great grandfather. This is too rigid. If we follow his view, then what should the peaks above the fourth section be called?

大抵龍之起身發脈處，必有高山大巒，謂之太詛。自此而下，辭樓下殿，迢遞而行，又起高峰，即謂之宗。復行逶迤，奔騰磊落，其間小可星峰則不必論。直至將及結作，必要再起高峰，迥然聳拔，超異眾山，謂之少祖。自此少祖山下，或起或伏，或大或小，或直或曲，但以玄武頂後一節之星名父母。父母之下落脈處為胎，如稟受父母之血脈為胎也。其下束氣處為息。如母之懷胎養息也。再起星面玄武頂為孕，如胎之男女有頭面形體也。融結穴處為育，如子之成，出胎而育也。

In general, the origin of a dragon's movement and its main ridge must be located on high mountains and great ranges, known as 「Tai Zu」. From here, it descends gradually, with the palace and halls decreasing in scale, and then rises again to form another peak, called 「Zong」. Continuing forward, the terrain meanders and stretches out, with minor star peaks in between that are not important. When approaching the point of formation, another peak rises distinctly, surpassing all other mountains, known as 「Shao Zu」. From the Shao Zu mountain, the terrain may rise or fall, be large or small, straight or winding. Only the section of stars immediately behind the Black Tortoise's head is called 「Fu Mu」. Below the Fu Mu, where the ridge terminates, is called 「Tai」, like a fetus receiving the blood and qi from the parents. Further down, where the qi converges is called 「Xi」, like the mother nurturing the fetus slowly. Then, when stars rise again to form the peak of the Black Tortoise, it is called 「Yun」, like the fetus having already formed its head and body. Finally, where the energy settles and forms the site is called 「Yu」, like the child being born and receiving care and nourishment.

自少祖山至此，最關緊要，須是合諸吉格，束氣清切，護衛周密，乃以為吉。諸家喋喋之論，總不必拘，無非欲其尊卑有序，大小有倫，自高落下，自粗變細，自老抽嫩，星辰之生克不逆，橈棹之長短合法，則得祖宗父母胎息孕育之妙。乃有生氣融結而鍾靈孕秀，造化存焉。依法葬之，福應如響。其或祖宗當高而反低，當大而反小，胎息當細而反粗，當嫩而反老，此則尊卑失序，大小無倫，凶氣所集，不可下也。

From the lesser ancestral mountain to this point is the most crucial section, which must conform to various auspicious patterns. The qi should be clear and distinct, with thorough protection, to be considered favorable. Various families argue endlessly, but in the end, one should not be overly rigid. What they are really seeking is order in hierarchy, proper sequence in size, descending from high to low, transforming from coarse to fine, and from old to new. The stars should not contradict the Five Phases' generating and overcoming relationships. The length of the oar and the pole should conform to proper standards. If these are achieved, one will have grasped the subtle essence of the ancestors' origin and nurturing. Only then can vital qi gather, and the gathering of spiritual beauty occur, with the forces of creation and transformation present. Following the proper method for burial, the blessings will manifest as quickly as an echo. However, if the ancestral mountains should be high but are low, or should be large but are small, and the origin should be fine but is coarse, or should be new but is old, this indicates disorder in hierarchy and sequence, and a gathering of malevolent qi. Such a place is not suitable for burial.

“未論千里來龍，且看到頭融結。”故凡觀龍之美惡，及諸般龍格，只於入首穴後二三節、四五節內以至少祖山為緊切。審其龍勢，若有起有伏，逶迤走弄，活動棲閃，而頭面端正，星峰秀麗，枝腳隨身，及有落、穿、傳、變、臺、屏、帳、蓋、走馬、珠串、蘆鞭、王字、個字、之字、拋梭、展翅、飛蛾種種貴格，而隨從之山及本身枝腳又起峰巒，如倉庫，如旗，如鼓，如天馬、貴人、笏印、金箱、寶劍、文官、武庫、天乙、太乙等形以夾送之，此為眞來。

It is commonly said: first do not worry about the long coming of the dragon, but rather see whether there is a conclusion at the end. Therefore, whenever examining the beauty or various forms of the dragon, only the part from the entrance of the pit to two or three sections, or four or five sections, up to the few ancestral mountains is most important. When examining this section of the dragon's trend: if it rises and falls, meanders and turns, flexibly appearing and disappearing, with a dignified head and face, star peaks elegant and refined, and branches and feet accompanying and protecting the body; and also possessing the forms of 'falling', 'passing through', 'transmitting', and 'changing', as well as platforms, screens, tents, covers, galloping horses, pearl chains, reed whips, the character 'wang', the character 'ge', the character 'zhi', throwing a shuttle, spreading wings, flying moths, and other noble forms; and the surrounding mountains and the branches and feet of the body also rise into peaks, shaped like granaries, flags, drums, heavenly horses, noblemen, hand fans, golden boxes, swords, literary officials, military depots, Tianyi, and Taiyi, accompanying on both sides — this is the true dragon arriving.

此處融結，是我所用，親切無疑，以其在近穴數節間也。似此之地，結作眞，力量大，發福速。若少祖至近穴節內並無吉星，不合諸格，或懶緩怯弱，死硬臃腫，粗惡直長無枝腳，或枝腳拖洩，散亂尖利而成鬼劫，任是龍虎、明堂、朝案件件皆美，奈何坐下無龍，眞氣不鍾，諸般美利，種種成空。

The site formed here is something I can actually use, close and reliable, because it is within a few sections near the near穴. Such land forms truly, with great power, bringing blessings quickly. Conversely, if from the少祖 to the near穴 there are no auspicious stars at all, not conforming to various patterns, or if it is lazy and slow, weak and powerless, or stiff and bulky, or coarse, evil, straight and long without branches, or if the branches descend, scatter, and become sharp and pointed, forming a「ghost disaster」—then regardless of how good theAzure Dragon, White Tiger, Bright Hall, 朝山, and 案山 are, it is impossible to have a true dragon sitting here, the true energy has not gathered, and all the benefits will be wasted.

切不可認少祖以上之龍特達可愛，而信庸師之言，謂“遠龍奇好，必後代有貴，但初代不吉”，恕近慕遠，希圖後代之富貴而誤下偽地，反消已福。不知千里來龍看到頭。若到頭近穴處龍既不好，其遠處雖有好龍，不能受用，或別有結作。

Do not be misled by the extraordinary appearance of the dragon ridge coming from beyond the ancestral hill, and believe the words of an ignorant teacher who says, "A distant dragon ridge is rare and good; the descendants will surely become noble, though the first generation may not be auspicious." Thus, neglecting the nearby and envying the distant, hoping for the wealth of future generations, and mistakenly choosing a false site for burial, which instead consumes the existing fortune of the family. Remember that a dragon ridge coming from a thousand miles must ultimately be seen at its head. If the dragon at the near end of the site is already bad, even if there is a good dragon ridge far away, it cannot be used. Those good dragon ridges may be forming elsewhere.

其好龍固非虛生，但不來此處融結。此山既非眞龍，必是眞龍正穴之奴從，或為纏托，或為夾送，或作下手關攔，或作捍門水口之砂，或是正龍枝腳橈棹倉庫等件。尤須檢點，再去審其少祖分行之處，某枝委是眞龍受穴之山。若是眞龍，自然尊貴特異，宜於此山追尋正穴，必有眞結。故審龍之要，必於入首近穴數節內為緊。

Fine dragons indeed do not appear without purpose, but they do not come here to form a true dragon hill. Since this mountain is not a true dragon, it must be a servant or attendant of the true dragon's main hill: it may serve as a protective mountain, or as a mountain that accompanies and sends off the main hill, or as a mountain that blocks the way, or as a mountain that guards the water mouth, or simply as a branch, a limb, or a storage area of the main dragon. This point is especially important to examine carefully. Then, return to the place where the main hill branches off, and determine which branch is the true dragon hill that forms the site. If it is indeed a true dragon, it will naturally be noble and prominent, and one should follow that mountain to find the true site, which will certainly have a true formation. Therefore, the key to identifying the dragon lies in the few sections closest to the site.

譬如人之遠祖，雖為王侯顯貴，已在數十代之前。至於其祖父，貧困無聊，遂為賤役。及其身，益伶仃不振，則其遠祖之王侯顯貴，安能庇及數十代後之子孫哉！遠祖雖或貧困，至於祖父而崛起，為王侯顯宦，則其一二代之子孫或受蔭為官，或貲產鉅富，必能藉其餘澤以享富貴，遠祖雖貧何害焉？此好龍所以欲其近穴，而遠龍雖美，不可恃也。故凡觀龍美惡及諸貴格，的於少祖山以下審之，合吉則吉，類凶則凶，禍福親切，不差毫末也。

For example: Although a person's distant ancestor once held a high rank and was prosperous, that was many generations ago. By the time his grandfather's generation came, they were poor and fell into lowly occupations. And by the time he himself came, he was even more destitute and helpless. How could the prosperity of his distant ancestor benefit his descendants hundreds of generations later? On the contrary, if his distant ancestor was poor, but his grandfather rose to prominence and became a high official, then his descendants in the next one or two generations might gain official positions through his influence or accumulate great wealth. They would certainly enjoy prosperity through the remaining influence of his ancestor. So, the poverty of the distant ancestor makes no difference. This is the reason why a good dragon must be close to the tomb site. Even if the distant dragon is excellent, it cannot be relied upon. Therefore, when examining the quality of a dragon and various auspicious forms, one must carefully assess the section from the less distant mountain onwards. If it matches a favorable form, then it will be favorable; if it resembles an inauspicious shape, then it will be inauspicious. The fortune and misfortune will be precise and accurate, without any error.

圖一：此遠龍不好，將入首近穴，剝變好龍，是吉地。但年代行到跌斷後龍氣不好處，即敗，宜別求吉地接福。圖二：此則遠龍好，將及入首近穴，變得不好，乃為不吉，主凶不可下也。

Here are two diagrams, but only their descriptions remain. The first diagram: the distant dragon is not good, but as it approaches the entrance of the tomb and nears the burial site, it changes into a good dragon, indicating a favorable site. However, when the era and destiny reach a period of decline where the dragon energy becomes poor, the site will deteriorate, and one should seek another favorable site to continue the blessings. The second diagram: the distant dragon is good, but as it approaches the entrance of the tomb and nears the burial site, it turns bad, which is not favorable and indicates misfortune; thus, it is not suitable for burial.

上審龍入首美惡，定地吉凶，乃緊關口訣，甚為簡要。大凡美地，皆以入首龍吉而致福應。如浮梁戴尚書祖地，後龍甚弱，而入首為美，亦出尚書。鉛山費狀元祖地，來龍甚遠，而近以入首三者為課，可見尋龍固當究遠，而尤必以入首為準也。二圖具下：右地在浮梁東鄉，後龍甚弱。惟到頭起三臺，一節結穴。左右抱衛，明堂平坦，內外應證。葬後初代出恭簡公珊，官至尚書。又進士數人，科第不替。出一神仙，名曰鐵仙。左地在鉛山縣二十八都，地名烏石山。其龍起自黃旗峰，迢遞百餘里，歷上七峰至徐源嶺，過峽頓起合珠山，重重開帳，不及詳述。將入首，穿田起玉枕落脈。左右小山夾照，狀如日月。正脈中起穿心，成三臺。兩畔均勻可愛。中落一節結穴，龍格甚貴。

The above explains that judging the fortune of a place by examining the beauty or ugliness of the dragon at the entrance is a very important rule, and also very clear. Generally, good land is because the dragon at the entrance is auspicious, bringing blessings. For example, the ancestral tomb of Dai Shangan, the Minister of Rites of Fuliang, had a weak dragon coming from behind, but the form at the entrance was beautiful, and it still produced a Minister of Rites. The ancestral tomb of Fei Yuan, the状元, had a dragon coming from far away, but the result was determined by the three sections at the entrance. This shows that although seeking a dragon should trace back to the distant origin, it is especially important to focus on the entrance. The following are explanations of these two maps. The land on the right is in the eastern town of Fuliang County. The dragon coming from behind is weak, but at the end it rises as 'SanTai' (Three Platforms), forming a hill and immediately forming a burial site. There are hills on both sides to protect it, the Bright Hall is flat, and there are signs both inside and outside. After burial, the first generation produced Dai Shan, the Gongjian Gong, who became a Minister of Rites; there were also several jinshi (imperial examinees) and continuous success in the imperial examination system. It also produced a god, known as the Iron Immortal. The land on the left is in the twenty-eighth town of Yanshan County, named Wushan Mountain. Its dragon originates from Huangqi Peak, travels over a hundred miles, passes through the seven peaks to Xuyuan Ridge, then after the river bend, it suddenly forms the Huzhu Mountain, with repeated openings and accounts, which cannot be explained in detail here. As it approaches the entrance, the pulse passes through the fields and rises as 'Yuzheng' (Jade Pillow), then the pulse falls. Two small hills on both sides support and correspond, forming the shape of the sun and moon. The main pulse rises from the center, forming 'SanTai', with both sides evenly beautiful. The pulse falls in the middle and forms a burial site, with a very noble dragon pattern.

只是穴星獨高，似露。上聚似峻。護山低伏，穴上左右，一望青天，似寒。穴前右砂俯水，似攛。闊坂明堂，似曠。橫峰前朝，群山似亂。下關大琛山甚遠，似寬。對面觀之，本身下手無情，諸山順奔，勢隨流水，似不團聚，不入俗眼。

The burial mound of this site is isolated and elevated, appearing exposed; the convergence of the spirit point is located at the upper gathering place, making it appear steep and abrupt. The protective mountain is low and subdued; standing at the spirit point and looking left and right, one sees only open sky, giving an impression of coldness and lack of wind retention. The sand on the right side of the spirit point rushes toward the water, appearing to flee. The bright hall is a wide slope, appearing empty and open. The mountain facing the front is arranged in disorder, with the peaks appearing chaotic. The lower gate's large hill is far away, appearing loose and spacious. Looking from the opposite side, the side where the body of the mountain is located appears emotionless, and all the mountains follow the water to flow away, with the momentum following the water, appearing not to gather together, thus not meeting the eyes of ordinary people.

殊不知穴山獨高眾山低者，高為尊也。穴前雖峻，“上聚星辰若開口，穴下不畏陡。放棺定有坦平坡，微乳或微窩。”正合此也。左右雖低，微窩緊夾，藏車隱馬，不畏寒也。虎沙順水，乃是明曜，而非攛也。外堂雖闊，內堂已聚，不為曠也。

They do not realize that the hill where the grave is located is uniquely high while all the surrounding hills are low, which is exactly the sign of high status. Although the front of the grave site is steep and abrupt, the rule says, "If the stars that gather above open up, the grave below does not fear steepness; the place for placing the coffin must certainly have a flat slope, either slightly rounded or slightly hollowed," which exactly fits the condition of this land. Although the left and right sides are low and short, there are slight hollow shapes tightly enclosing them, sufficient to conceal vehicles and horses, so it is not afraid of being isolated and cold. The White Tiger terrain follows the water flow, which is called "bright brilliance," not running away. Although the outer hall is wide, the inner hall has gathered energy, so it is not considered empty and vast.

前朝雖亂，然皆堆堆累累，如狀元旗，如筆，如笏，如貴人誥軸、天馬、席帽，皆合貴格。《葬書》所謂“若具萬膳而潔齊”也。下關雖遠，“幹龍纏護隔江河也”。況信河之水朝入明堂，而河中大腳石截有力，又有綣績石塞鎮，叫巖山與大琛山交固關鎖，眞至吉之地。

The front facing mountain although seems disorderly, is piled up in heaps and layers, some resembling the scholar's flag, some like a writing brush, like a笏, like the official's scroll of a nobleman, like the Heavenly Horse, like the cap of a scholar, all conforming to the noble grade. This is exactly the situation described in The Book of Burial as "possessing myriad delicacies yet clean and orderly." The lower pass, though distant, corresponds to the saying "the dragon's embrace and protection naturally separate by rivers and streams." Moreover, the water of the Xinxie River flows towards the Bright Hall, with large stone blocks across the river, strongly intercepting the flow. There are also stones blocking and guarding the river, making the rock mountain and the big treasure mountain interlock and secure, indeed a very auspicious place.

葬後四紀，長房三中科第，連喪其二，議欲改葬。豐城何巡司見而奇之曰：“玉枕龍，日月峽，隱隱三峰向前插，狀元宰輔此中生，兄弟叔侄同科甲。狀元出世矣，何可改也！”是時，文憲公宏已十歲餘，不數年果大魁天下，官至太保。

Forty-eight years after the burial, the eldest son's family had three sons who passed the imperial examination, but two of them died consecutively. The family discussed changing the burial site. Hu Xunsi of Fengcheng saw the land and found it unusual, saying: This is the Jade Pillow Dragon and the Sun-Moon Pass, with three peaks subtly extending forward. A状元 and a prime minister will emerge from here. The brothers and cousins will all pass the examination together. The状元 has already been born; how can the burial be changed! At that time, Wenxian Gong Fei Hong was only about ten years old. Soon after, he indeed became the top scorer in the imperial examination, renowned throughout the country, and held the position of Grand Tutor.

子懋賢登進士，官郎中；懋良官太守。玄曾諸孫皆貴。文憲公弟清湖公與侄探花懋中同科，九子皆貴。望湖公懋文與兄懋尹同科，參政公瑄與兄珣同科。禮部尙書鍾石公宷與侄懋和同科。尙書公子懋學官太守。侄懋樂官郎中。今唐衢公堯年登進士，躋顯宦，延之太僕寺丞。華，禮部主政。懋謙、懋稷諸公俱任京職。父子兄弟叔侄同朝，果符何氏之言云。

His son, Fei Maoxian, passed the imperial examination as a jinshi, and held the position of langzhong; his brother Fei Maoliang held the post of taishou. His descendants, including his grandsons and great-grandsons, also achieved prominence. Wenxian Gong's younger brother Qinghu Gong and his nephew Tanfei Maozhong all passed the examination in the same year, and his nine sons all attained high status. Wanghu Gong Fei Maowen and his elder brother Fei Maoyin passed the examination together; Cengzhi Gong Fei Xuan and his elder brother Fei Xun also passed together; the Minister of Rites Zhongshi Gong Fei Cai and his nephew Fei Maohé passed the examination in the same year. The son of Shusheng Gong, Fei Maoxue, held the position of taishou, and his nephew Fei Maoluo held the post of langzhong. Now, Tangqu Gong Fei Yaonian has passed the imperial examination and entered the ranks of high officials; Fei Yanzhi holds the position of taipusi cheng; Fei Hua holds the post of lilu zhushi; and Fei Maoshen and Fei Maojie, among others, are all serving in the capital. Father, son, brother, and nephew all hold official positions in the court, which indeed fulfills the prediction of He Xunshi.

按：是地也，來龍雖遠，至入首，穿田而起玉枕，又大斷而起三臺。中落一節結穴，為至貴之格，狀元由此而鍾，宰輔由此而孕。故觀龍的以入首三節為準也。前砂子峰獨秀，應文憲公戊子生。三臺繫丁未龍，故公以成化丁未狀元也。

I remarked: Although the dragon line of this land originates from a distant place, when it reaches the entrance, it passes through fields and rises up as a jade pillow, then after a large break, it rises again as three platforms, with a section in the middle forming the climax. This is a very noble pattern, gathering the qi of a top scholar and nurturing the destiny of a high official. This shows that examining the dragon should focus on the three sections at the entrance. Among the hills before the site, the hill at the son's position is particularly elegant, indicating that Wen Xian Gong was born in the year of Wuzi. The three platforms belong to the dragon in the direction of Dingwei, so he became a top scholar in the year of Dingwei during the Chenghua period.