Research Materials on the Ancestral Site of Metropolitan Principal Graduate Chen of Nanchang (Chigang · Wild Goose Dives into the Lake Form)

I. Nature of the Site: Tomb (Yin Dwelling / Clan Land)

This is an ancestral site of the Ming Nanchang Chen (the Chen Dong line), a yin dwelling. Its value does not lie in the tomb-holder's status, but in being one of the three cases under "On Water · Pond Water" in Dili Renzi Xuzhi of "reckless alteration before the acupoint leading to ruin" (alongside the ancestral site of Minister Zhu of Fuliang and that of Vice Minister Du of Fengcheng). The core motif is not "strange acupoint, recognized acupoint," but water method — the great river before the acupoint (the "flowing spirit," liushen) must not be blocked; damming the flow and stopping the spirit makes "the power of blessing rest." This precisely illustrates Guo Pu's Zang Shu (Book of Burial): "qi rides the wind and scatters; it is bounded by water and stops" — and the theory of the water mouth (shuikou).

Note that this case is not the same acupoint, nor the same clan, as the same book's "Nanchang Baihuling South Liu ancestral site" (the "Nest Present, Do Not Bury in the Nest" pattern; see the sister study) or the "Nanchang Zixi Immortal Offers the Palm Liu ancestral site." The former is Chen; the latter two are Liu. They also belong to different sections: this case sits under "On Water," the two Liu cases under "Acupoint Method · Strange Acupoints." That all three appear in the same book shows how many famous sites the Xu brothers collected for Nanchang commandery alone; each case, however, must be investigated on its own and not conflated.

II. Documentary Source and Text Collation

Title: Chongkan Renzi Xuzhi Zixiao Dili Xinxue Tongzong (abbreviated Dili Renzi Xuzhi, Geography: What a Son Must Know) Authors: Ming twin brothers of Dexing, Jiangxi — Xu Shanji (style Weizhi, sobriquet Shaofeng) and Xu Shanshu (style Weishi, sobriquet Yangfeng) Section: this case sits under fascicle three, second part, "On Water" (Pond Water / Channel Water), together with the ancestral sites of Minister Zhu of Fuliang and Vice Minister Du of Fengcheng forming the three cases of "water before the tomb must not be recklessly altered." The Xu brothers' original note:

"All three of the sites above came to ruin through reckless alteration before the acupoint.... Master Liao says: 'In digging ponds and sinking wells there are many taboos; examine carefully and do not act lightly.' Master Zhu says: 'Repeated earthworks beside an ancestral grave, by disturbing it, can also invite disaster.'... As descendants, can one not be cautious?"

Errors in the user's transcription (collated against multiple transmitted editions): Collated body text of this case (from the "On Water · Pond Water" entry of Renzi Xuzhi, checked against the Baidu Wenku, Sohu, and Sanliao editions):

The site above is in Nanchang, locally called Chigang. Its dragon rises from Jianling and spills out onto the level plain for more than twenty li. At the head it opens horizontally into a level Metal-Water canopy; from within the canopy a small reed-whip vein is drawn out, and again a sudden rise in the plain forms the acupoint. Water is on all sides; immediately before it a great river winds across. It is taken as the Wild Goose Dives into the Lake form. The gen dragon turns to mao; the siting is geng facing with a lean to you. An old verse says: "Above Shangfang, below Chigang, above there is a gourd shape. Fair water flows in from jia toward *geng; bury here and a top graduate will be born." After the burial there indeed came forth Lord Jisuo, Dong, who took first place in the metropolitan examination and third place in the palace examination of the yichou year of Jiajing. Later, a dam was built to block its flowing spirit, and the power of blessing thereupon rested.

[Appendix] Later anthology editions (such as those quoted on Sina blogs) add after "the power of blessing thereupon rested" the sentence "now that the dam has been opened, examination success still flourishes." This is a later "revival" accretion; the original book (the Wanli edition) does not contain it. When citing, one must check the textual layer and should not reason backward from "the dam was opened and prosperity returned."

III. Person Identification: Chen Huiyuan = Chen Dong (Metropolitan Principal and Third Rank of the Palace Examination, Jiajing yichou, 1565)

The case's "Lord Jisuo, Dong, took first place in the metropolitan examination and third place in the palace examination of the Jiajing yichou year" matches the dynastic histories and examination registers exactly for Chen Dong. The person can be locked down:

Chen Dong (1537–1572; also given 1526–1572), style name Longzhi, sobriquet Jisuo, of Nanchang County, Nanchang Prefecture, Jiangxi.
Examinations: sixty-sixth in the Jiangxi provincial examination of the forty-fourth year of Jiajing (1561, xinyou); first in the metropolitan examination (huiyuan) and third in the first rank of the palace examination (tanhua) in the forty-fourth year of Jiajing (1565, yichou). In March of that year he was appointed Compiler of the Hanlin Academy, then left for mourning. He resumed office in the fourth year of Longqing (1570); in the fifth year (1571) he served as chief examiner of the metropolitan examination; in the sixth year (1572) he was promoted in the second month to Right Reminder of the Right Spring Office, concurrently Reader, and served the Eastern Palace. He died in the sixth month of the same year.
Family: great-grandfather Chen Jinguo; grandfather Chen Kangchu; father Chen Guang (a petty registrar, posthumously honored Compiler). Ten brothers (Ke, Liang, Chun, Gui, Bai, Zhen, Mo, Ying, Mei, Zhi), all licentiates. Sons Weizhi and Weichun (a Hanlin bachelor and Right Supervising Secretary of the Penal Office); grandson Yirui, jinshi of the jiwei year of Wanli (1619). The lineage descends from the "Righteous Gate of Jiangzhou" (the Jiangzhou Yimen Chen ancestral home is in modern De'an, Jiangxi; Chen Dong's branch moved to Nanchang County).
Historical assessment: precocious as a child — at six he questioned a line in the Doctrine of the Mean on "the impossible"; at twelve he could write classical prose. He was first recommended by Grand Secretary Gao Gong. Serving the Eastern Palace he showed "the manner of Liu Gongquan's brush-admonition." After his death the Crown Prince (the later Shenzong) grieved and ordered Jiangxi local officials to perform a sacrificial memorial, praising him for "pure and clear learning, diligent from dawn to dusk."

Documentary basis: Huangming Gongju Kao, fascicle 5 (Zhang Chaorui); Tianyige Cang Mingdai Keju Lu Xuanke · Jiajing Sishisi Nian Yichou Ke Dengke Lu, ed. Gong Yanming (Ningbo Publishing House, 2016); the Wikipedia entry "Chen Dong (Jiajin jinshi)" (citing the above); the appended notice in the Mingshi, and the biographies of Chen Dong in the Nanchang Fuzhi and Nanchang Xianzhi.

Conclusion: the "Chen Huiyuan" of this case is Chen Dong. "Lord Jisuo, Dong" is the honorific linking of sobriquet and personal name. Era, examination rank, and native place (Nanchang County) all agree; the identification is secure.

IV. Ancient–Modern Topography (Key Section)

The present locations of the ancient place-names "Jianling," "Chigang," and "Shangfang" are the focus of this survey. On the basis of gazetteers, geographic literature, and map searches, the following correspondences can be established.

1. Ancestral mountain of the incoming dragon: Jianling = present-day Qianling Shan / Jianling Shan

Literature: The Qinding Gujin Tushu Jicheng · Fangyu Huibian · Zhifang Dian · Nanchang Fu Bu, entry on "Jinxian County," states clearly: "Jianshan lies sixty li west of the county seat. On the mountain is a stone wall, popularly called the Stone Granary; there is also a stone like a lock threaded through a stone hole that cannot be shaken loose. North of the mountain belongs to Nanchang County. The Song established a post station here." This "Jianshan" is the "Jianling" of our case.
Present location: now called Qianling Shan (also Jianling Shan), on the western border of Jinxian County, Nanchang City, Jiangxi, on the bank of the Fu River (straddling Quanling and Jiaqiao townships). The Fu River forms the boundary: west of the river belongs to Nanchang County, east to Jinxian County. The ridge runs north–south at about 98.6 m elevation and serves as a natural barrier of the Fu River. The Ming Neo-Confucian Wu Yubi left a poem "Jianling Shan" ("Vast evening woods stretch across the green fields; clear autumn moonlight mirrors red clouds..."), confirming the name.
Dragon-vein course: the incoming dragon rises from Jianling (Jinxian's western edge, east bank of the Fu) and "spills out onto the level plain for more than twenty li" — that is, it drops from the hills into the lower-Fu plain of eastern Nanchang County, travels as a level-plain dragon for over twenty li, and then forms the acupoint at Chigang. Directionally, Jianling (roughly 28.3°N, 116.2°E) spills northwest/north, entering the water country of northeastern Nanchang County, consistent with a level-plain dragon configuration.

2. Acupoint site: Chigang = the eastern water country of Nanchang County (lower Fu River; Qinglan Lake / Junshan Lake plain)

Terrain confirmation: the original text — "spills out onto the level plain," "again a sudden rise in the plain forms the acupoint," "water on all sides; immediately before it a great river winds across" — is the classic landform of a level-plain sudden acupoint. Eastern Nanchang County (Tangnan, Youlan, Tacheng, Jingkou) lies in the lower Fu River, beside Poyang Lake, on the Qinglan Lake and Junshan Lake plains, with a dense network of rivers and lakes — precisely matching "water on all sides, a great river winding across."
The "great river": the main stream of the Fu River. The Fu runs south to north through eastern Nanchang County (the Tangnan–Youlan–Tacheng stretch) and empties into Poyang Lake through Qinglan Lake and Junshan Lake. "Immediately before it a great river winds across" refers to this.
Present name of "Chigang": searches of modern maps and administrative divisions (the twenty-three villages of Tangnan Town, plus Youlan Town, Tacheng Township, and Jingkou Township in Nanchang County) have not found an administrative or natural village officially named "Chigang." It has likely been merged into a neighboring village or renamed (Tangnan Town today administers Tangnan, Jingang, Dukou, Zhangxi, Huangshan, Xihe, Gangtou, Zixi, and others — all water-port-related names; "Chigang" may have been absorbed into one of them). Chigang is therefore provisionally located, by geographic deduction, in the water network of Tangnan–Youlan–Tacheng in northeastern Nanchang County, on the lower Fu River and the west bank of Qinglan Lake, pending on-site field verification.

3. Landmark of the verse: Shangfang = Shangfang Village, Tangnan Town (most likely)

"Above Shangfang, below Chigang" — Shangfang is above (north/west), Chigang below it (south/east); the two are in relative position. Nanchang County has two "Shangfang": ① Shangfang Village, Xiangtang Town (approx. 28.442°N, 115.995°E); ② Shangfang Village, Tangnan Town (approx. 28.644°N, 116.103°E).
Judgment: Xiangtang's Shangfang lies in south-central Nanchang County, too far from Jianling (Jinxian, Jiaqiao) and not in the direction the level-plain dragon spills (Jianling is to its southeast). Shangfang Village in Tangnan Town sits on the lower Fu River and the west bank of Qinglan Lake, on the same lower east-bank water network as Jianling, and "below Shangfang" leads directly into the Tangnan–Youlan–Tacheng water country — both direction and landform agree. The "Shangfang" of this case is therefore most probably Shangfang Village, Tangnan Town, with Chigang in the water network below it.
One cannot exclude the possibility that "Shangfang" was a generic name for a Ming-dynasty lishe (ward) of Nanchang County (Ming Nanchang County's territory included what is now northern Jinxian; the Qianfang area still belonged to Nanchang County's Third District in the early Ming and was not transferred to Jinxian until 1950). The original rural-district and lijia layout of Nanchang County should be checked against the county gazetteer.

4. Ancient–modern correspondence table

Ancient place-name (case text / verse)	Present location (provisional)	Documentary / geographic basis	Confidence
Jianling (ancestral mountain of the incoming dragon)	Qianling Shan / Jianling Shan on the Fu River at Jinxian's western edge (between Quanling and Jiaqiao)	Tushu Jicheng · Nanchang Fu Bu: "Jianshan... north of the mountain belongs to Nanchang County"; Wu Yubi's poem "Jianling Shan"; modern name "Qianling Shan"	High
Chigang (acupoint site)	Lower Fu River, west bank of Qinglan Lake water network, northeastern Nanchang County (Tangnan–Youlan–Tacheng); specific village pending field check	Level-plain water-country landform matches; no modern administrative village named "Chigang"	Medium (pending field check)
Shangfang (verse landmark)	Shangfang Village, Tangnan Town (most likely)	Direction, water network, same lower east-bank Fu network as Jianling; Xiangtang's Shangfang is directionally wrong	Medium (pending gazetteer re-check)
Great river (the winding water)	Main stream of the Fu River (outlet of Qinglan Lake and Junshan Lake)	The Fu cuts through eastern Nanchang County and empties into Poyang Lake	High

V. Form-Method Reading (Incoming Dragon · Acupoint · Sand and Water · Siting · Form-Name)

1. Incoming dragon (level-plain dragon; the more it is peeled, the more tender)

From Jianling it spills onto the level plain for more than twenty li (a level-plain dragon's course; the rule is "the more it is peeled, the more refined; the more it is exchanged, the more tender"). At the head it opens horizontally into a level Metal-Water canopy (a Metal-Water stellar canopy, denoting clear rank and literary elegance). From within the canopy a small reed-whip vein is drawn out (a reed-whip vein — the form of Water and Wood, a noble vein, denoting literary examination success). Again there is a sudden rise in the plain that forms the acupoint. There is no peak or range to verify along the whole course; it proceeds purely as a level-plain branch dragon, matching the Renzi Xuzhi dictum: "On the level plain, a dragon — one inch higher is mountain, one inch lower is water."

2. Acupoint (level-plain sudden acupoint — the core form of this case)

"Again a sudden rise in the plain forms the acupoint" — a classic level-plain sudden acupoint. General form rules:

Guo Pu, Zang Shu: "If the form is like an overturned metal vessel, its crest can bring wealth";
Bu Zewei, Xue Xin Fu: "A sudden rise in the plain is a marvel";
Renzi Xuzhi, "On the Form of Sudden Acupoints": "All the names chicken-heart, fish-bladder, goose-egg, dragon-pearl... are merely other names for the sudden acupoint. It is a stellar acupoint that rises suddenly in the plain.... A level-plain acupoint must obtain water. Therefore a sudden rise on the level plain, with level ground on all four sides, is not harmful. Only the bounding water must be distinct, and the water's momentum must gather, or wind around in embrace — that is best. Master Bu says, 'On the level plain, first one must obtain water'.... On high mountains seek a hollow; on the level plain seek a sudden rise — hence the level plain has many." Here the "sudden rise in the plain" is precisely the pattern of "yang arriving and yin receiving" (a slight yin-acupoint rise on yang level-plain ground), set against "on high mountains seek a hollow."

3. Sand and water (water on all sides; a great river winding across)

Water on all sides: on the level plain, obtaining water is noble — "on the level plain, first one must obtain water"; water that winds around gathers life-qì;
Immediately before it a great river winds across: the main Fu River bars the front of the acupoint like a jade belt, bounding and gathering qi; "winding across" means jade-belt water (curving with feeling, not a straight rush);
In water method this "great river" is the "flowing spirit" (liushen) — the water mouth / water vein — on which the life-qì of the whole site depends. This is precisely the form-logic behind "dam the flow and the blessing rests."

4. Siting and facing (formless qi; open to verification)

"The gen dragon turns to mao; the siting is geng facing with a lean to you" — the incoming dragon enters the head from gen (northeast) turning to mao (east), establishing a Geng mountain / Jia facing with a lean to you-mao (or simply "geng facing with a lean to you").

The verse: "Fair water flows in from jia toward geng" — water comes from the jia side (east) and flows toward the geng side (west), left water falling to the right, matching the water-receiving pattern of a Geng-mountain/Jia-facing siting (sitting west, facing east);
This is the formless-qì siting recorded in the mnemonic / case text, not a gazetteer field survey. Moreover, the Wanli edition of Renzi Xuzhi already mixes in celestial-star formless qi; when citing, one must check the layer of the original book and should not treat it as settled.

5. Form-name

Primary form-name: Wild Goose Dives into the Lake form (a bird form). Zhang Ziwei's Yuzui Zhenjing, "Image Form Marrow of the Acupoint," takes "the lean, tall, and level" as the bird form. The goose belongs to the birds and denotes literary examination success and an eminent envoy — matching Chen Dong as metropolitan principal and tanhua (a literary champion). The same book's "Ancestral Site of Principal Graduate Zhu (Flock of Geese Crossing the Pass form)" likewise has a goose form denoting examination success and can be consulted in parallel.
Secondary image: the verse "above there is a gourd shape" — the gourd is an auspicious form for gathering qi, many sons, and blessing and longevity ("gourd shape" means the local terrain resembles a gourd). It is a literary auspicious omen and should be understood as figurative.
Form-naming was originally a mnemonic convenience. The Xu brothers held that "in taking a form-name, take its meaning, not its shape." The "Wild Goose Dives into the Lake" and "gourd shape" of this case should likewise be read as figurative expressions of "the level plain obtains water; qi gathers into form."

VI. This Case's Section in Renzi Xuzhi and the Motif of "Damming the Flow"

This case is not under "Acupoint Method · Strange Acupoints" but under "On Water · Pond Water," listed with the following two examples to form the three cases of "reckless change before the acupoint causing disaster":

Case	Place	Reckless act	Consequence
Ancestral site of Minister Zhu of Fuliang	Gaoyuan, eastern Fuliang	Levelled a numinous spring into farmland (destroyed its elegance)	The Zhu line suddenly collapsed
Ancestral site of Metropolitan Principal Chen of Nanchang	Chigang, Nanchang	Built a dam to block its flowing spirit (the winding great river)	The power of blessing thereupon rested
Ancestral site of Vice Minister Du of Fengcheng	Gangxi, Fengcheng	Dug a large pond before the acupoint	The Vice Minister suffered the calamity of a bandit's stabbing

The form-meaning of "damming the flowing spirit":

The "flowing spirit" is the great water before the acupoint (water mouth / water vein), on which the life-qì of the whole site depends. Guo Pu's Zang Shu: "qi rides the wind and scatters; it is bounded by water and stops" — water is what bounds and gathers qi. Once a dam cuts across, the life-qì disperses with nothing to hold it; hence "the power of blessing rested."
Liao Yu (Master Liao): "In digging ponds and sinking wells there are many taboos; examine carefully and do not act lightly." Master Zhu: "Repeated earthworks beside an ancestral grave, by disturbing it, can also invite disaster." Both warn against "reckless work before the acupoint."
The motif also carries ecological wisdom: in a level-plain water country the great river before the tomb bears on water management, ecology, and human settlement. "Reckless damming" breaks the balance of the water system; the family's decline may also be bound up with ecological change (not feng shui alone).

Collation note on the transcription: the user's transcription "集霸塞流" — the "集霸" is, on multi-source evidence, a corruption of "筑坝(壩)" (build a dam): 集/筑 and 霸/坝 are close in form or sound. This is the key act of the case and must be read correctly as "built a dam to block its flowing spirit."

VII. Limits of the Response Period (Important)

Interval between the burial and the examination success: Chen Dong took metropolitan principal and tanhua in the yichou year (1565). The exact year of the ancestral burial is not recorded; the line runs great-grandfather Chen Jinguo → grandfather Chen Kangchu → father Chen Guang → Dong, so it is a recent ancestral grave (father's or grandfather's generation). The fulfillment "after the burial there indeed came forth" points to Chen Dong's own eminence, within a span of a few generations — still within the normal range of a response period.
Attributing "the power of blessing rested": the case text attributes the resting of the Chen family's blessing to "damming the flow" — a verifiable causal narrative (water method sustaining life-qî). If, however, it refers to the decline of examination success after Chen Dong, the main causes should be: ① the Ming–Qing transition and changes in the examination system; ② population migration and the scattering of lineage branches; ③ shifts in the economic base. "Damming the flow and the blessing resting" can be read as a cultural symbol of literary lineage; it should not be made the sole cause, still less should later Chen achievement be stretched indefinitely onto this one grave.
Locating the main cause of eminence: the examination success of Chen Dong's line rests chiefly on ① the family's literary and educational tradition ("descendants of the Righteous Gate of Jiangzhou," "a household of a hundred mouths," learning as family transmission); ② personal talent (questioning classics at six, writing at twelve, first recommended by Gao Gong); ③ the great environment of Ming Jiangxi's examination supremacy. The ancestral grave's "Wild Goose Dives into the Lake," "level-plain sudden acupoint," and "jia-toward-geng water" can be understood as symbols of literary lineage. Feng shui should not be made the sole cause, nor should the time-line be stretched without limit to accommodate later prominence.
This case is a clan site / ancestral site: the buried person is a recent ancestor of Chen Dong (not Chen Dong himself). In the form narrative it belongs to the ancestral shade that "prospers the clan," and attribution should be all the more cautious — it is not on a par with the "imperial" configurations of emperors and ministers.

IX. Four-Dimension Assessment: Ding, Cai, Gui, Shou

Basic framework

Yin-dwelling influence can be assessed along four dimensions: Ding (descendants), Cai (wealth), Gui (rank), Shou (longevity). Ding, Cai, and Gui are key; Shou is auxiliary. The response period should not exceed five generations.

Assessment of the Chen Huiyuan ancestral site

Dimension	Feng shui configuration	Response-period verification	Assessment
Ding	Level-plain Wild Goose Dives into the Lake form; obtains water and gathers qi	The Chen line multiplied over generations — documented, but not an exceptional case of Ding alone flourishing	Medium
Cai	Wild Goose Dives into the Lake pattern; great river winding around; before the dam, a wealth configuration	Core of this case: damming turned the great river from winding water into blocked flow; the power of blessing rested	Upper-medium at first; later ruined by human action
Gui	Wild Goose Dives into the Lake form produces a metropolitan principal	Chen Dong as huiyuan (1565) falls within a reasonable response period after the burial	Upper-medium
Shou	No record	Pending	Pending

Core analysis: the greatest value of this case lies in the water-method lesson of "damming the flowing spirit" leading to ruin — listed with the ancestral sites of Minister Zhu of Fuliang and Vice Minister Du of Fengcheng as the three "On Water" cases. Chen Dong's metropolitan principalship falls within a reasonable response period, but the resting of the family's later momentum was not due to feng shui alone (the Ming–Qing transition and changes in the examination system were also major causes).

VIII. Open Questions

Present location of Chigang: no modern administrative village bears the name "Chigang." By geographic deduction it is placed in the lower-Fu, Qinglan-west-bank water network of northeastern Nanchang County (Tangnan–Youlan–Tacheng); the specific village awaits on-site field verification.
What "Shangfang" specifically refers to: Shangfang Village, Tangnan Town is most likely, but the original Ming-dynasty lishe called "Shangfang" in Nanchang County, and its relation to the Chen Dong family's settlement, must be checked against the Nanchang Xianzhi rural-district and lijia records and the Chen genealogy.
Buried person and burial year of the Chen Dong ancestral grave: the case text does not say which generation of Chen Dong's ancestors was buried there, nor the year. Check the Nanchang Chen Zongpu and the "ancestral grave" note attached to the Chen Dong biography in the Nanchang Xianzhi.
Historical fact of "damming the flow": who dammed the flow, and when, is not detailed in the original book. "Now that the dam has been opened, examination success still flourishes" is a later accretion; check the layer of the original book.
Siting "the gen dragon turns to mao; geng facing with a lean to you": the formless qi recorded in the case text / verse, not a gazetteer field survey. The Wanli edition of Renzi Xuzhi mixes in celestial-star theory; check the layer when citing.
Editional variants: the textual differences of this case across the Longqing, Wanli, and Qing editions of Renzi Xuzhi and later anthologies (including the "now the dam is opened" sentence) await collation against the original book's illustrations and text.

IX. Principal References

Note: primary sources (the original case texts of the book), dynastic examination registers, official gazetteers, and Song–Ming form-method classics form the backbone. Modern punctuated editions and place-name searches are auxiliary only and are labeled. Feng shui self-media and columns (Sohu feng shui, Sanliao Zeng Qingliang's site, Li Weihong's essays, Weibo feng shui posts, etc.) are used only to reconstruct transcription errors and confirm the "damming the flow" variant; they are not cited as settled authority.

I. Primary sources (the original book and case texts)

Xu Shanji and Xu Shanshu, Chongkan Renzi Xuzhi Zixiao Dili Xinxue Tongzong, reprinted in guiwei of Wanli (1583). This case is under fascicle three, second part, "On Water · Pond Water" ("Ancestral Site of Metropolitan Principal Chen of Nanchang," listed with the ancestral sites of Minister Zhu of Fuliang and Vice Minister Du of Fengcheng as the three cases of "reckless change before the acupoint causing disaster"). The body text of the present article is collated against the Baidu Wenku, Sohu, and Sanliao editions; see also Zheng Tong's punctuated 2012 Hualing Press edition, Huidi Dili Renzi Xuzhi.
Same book, "On the Form of Sudden Acupoints": "A sudden rise on the level plain, with level ground on all four sides, is not harmful.... On high mountains seek a hollow; on the level plain seek a sudden rise" — the form basis for this case's level-plain sudden acupoint.

II. Dynastic histories, examination registers, and gazetteers

Zhang Chaorui, Huangming Gongju Kao, fascicle 5 (Xuxiu Siku Quanshu, history section, vol. 828); Gong Yanming, ed., Tianyige Cang Mingdai Keju Lu Xuanke · Dengke Lu, punctuated edition (Ningbo Publishing House, 2016): Jiajing Sishisi Nian Yichou Ke Dengke Lu — hard evidence for Chen Dong as huiyuan and tanhua.
Appended notice of Chen Dong in the Mingshi; biographies of Chen Dong in the Nanchang Fuzhi and Nanchang Xianzhi ("of Nanchang County, Nanchang Prefecture, Jiangxi"; "descendants of the Righteous Gate of Jiangzhou").
Qinding Gujin Tushu Jicheng · Fangyu Huibian · Zhifang Dian · Nanchang Fu Bu, "Jinxian County · Jianshan": "Jianshan lies sixty li west of the county seat.... North of the mountain belongs to Nanchang County" — basis for the present location of "Jianling."
Ming, Wu Yubi, poem "Jianling Shan" (in Kangzhai Ji) — literary corroboration of the name Jianling Shan.
Kangxi Jinxian Xianzhi, Republican Nanchang Xianzhi: records of the rural districts and lijia of eastern Nanchang County and of the Fu River–Qinglan Lake water system.

III. Modern place-name searches (location reference only; pending field verification)

Map-search coordinates: Shangfang Village, Tangnan Town (approx. 28.644°N, 116.103°E); Shangfang Village, Xiangtang Town (approx. 28.442°N, 115.995°E); Qinglan Lake (Tacheng Township, Nanchang County / Qianfang Town, Jinxian County, approx. 28.47–28.52°N, 116.13–116.24°E); Qianling Shan / Jianling Shan (Jiaqiao / Quanling, Jinxian County, east bank of the Fu) — supporting the landform of the incoming dragon, the acupoint, and the "Shangfang" area.

IV. Song–Ming form-method classics

Guo Pu (Jin), Zang Shu: "qi rides the wind and scatters; it is bounded by water and stops"; "if the form is like an overturned metal vessel, its crest can bring wealth."
Bu Zewei (Tang), Xue Xin Fu: "a sudden rise in the plain is a marvel"; "on the level plain, first one must obtain water."
Zhang Ziwei (Song), Yuzui Zhenjing · Image Form Marrow of the Acupoint: "the lean, tall, and level is the bird form" — the source of the form-naming system for Wild Goose Dives into the Lake (bird form); with commentary by Cai Yuanding and Liu Yunzhong.
Yang Yunsong (transmitted), Yi Long Jing and Han Long Jing: "on the level plain do not ask about the dragon; water winding around is the true trace" — treatises on the level-plain dragon.

V. Modern punctuated editions (edited texts, not the original ancient form; verify quotations against the original)

Xu Shanji and Xu Shanshu, punctuated by Zheng Tong, Huidi Dili Renzi Xuzhi, Hualing Press, 2012.

Appendix: Cross-Reference with Other Nanchang Cases in the Same Book

Ancestral Site of the Liu South of Baihuling, Zixi, Nanchang ("Nest Present, Do Not Bury in the Nest" pattern) (same book, "Acupoint Method · Strange Acupoints," Liu clan, prognostication by He Dehong);
Ancestral Site of the Zixi Liu "Immortal Offers the Palm" of Nanchang (same book, "Acupoint Method," Liu clan, sited by Elder Tuo);
All three cases come from Renzi Xuzhi, all from Nanchang commandery, yet they belong to different clans (Chen / Liu), different sections (On Water / Acupoint Method), and different form patterns (level-plain sudden acupoint / nest-but-do-not-bury-in-the-nest / palm form). Read together, they show how the Xu brothers collected many famous sites in Nanchang alone, and the two narrative structures of "water method causing disaster" and "strange acupoint, recognized acupoint." Each case must have its topography and persons investigated separately and must not be conflated.