"The Five Songs of the Heavenly Origin" by Jiang Dahong of the Ming dynasty.

一元浩氣含三象，混混分開氣升降。天清地濁成兩儀，陰陽互根氣來往。山川土石象中氣，日月星辰氣中象。二氣相抱不相離，濁陰本是清陽象。

Before the separation of heaven and earth, there was only a mass of chaotic and vast "original qi," which already contained the forms of heaven, earth, and human beings. When the chaos was broken apart, the qi divided into rising and descending parts. The clear and rising part condensed into heaven, while the turbid and descending part condensed into earth, thus forming the "two principles" (yin and yang). Although heaven and earth were separated, yin and yang remained interdependent, and the movement of qi never ceased. Mountains, rivers, soil, and stones are tangible "forms," which contain invisible qi; the sun, moon, and stars are flowing "qi," which manifest visible forms. The two kinds of qi, yin and yang, embrace each other without separation. What appears as heavy and turbid yin matter is actually the condensed form of clear yang qi. The study of geography focuses precisely on this mass of qi, and observing the forms is done merely to observe the qi.

唯有人為萬物靈，品配乾坤號有兩。一人自具一天地，卓立三才不相讓。元陽本是天中來，形從大地產根陔。至人父天而母地，此是生成妙化裁。

Among all things in the world, humans are the most intelligent. Their nature can be matched with Heaven and Earth, so they are ranked together with Heaven and Earth as the 'Three Principles' or 'San Cai'. Each person possesses a complete miniature Heaven and Earth within themselves, standing independently without being inferior to Heaven and Earth. The original yang energy in the human body is inherited from Heaven, while the physical form and flesh are nourished by the Earth and rooted in the soil. Therefore, the highest cultivated person, the 'Supreme Person' or 'Zhi Ren', regards Heaven as his father and Earth as his mother. This is precisely the exquisite creation of Heaven and Earth forming the human body. The reason geomancy can change a person's fortune and misfortune is because the human body and Heaven and Earth share the same vital energy.

天元降在地元中，猶如父母媾成胎。十月嬰胎非父職，三年乳哺母之懷。人生本天而親地，地靈原是天靈栽。

The vital energy from heaven descends into the vital energy of the earth, just as a father and mother copulate to form a fetus. The fetus is nurtured in the mother's womb for ten months, which is no longer the father's responsibility, and after birth, the first three years of nursing depend entirely on the mother's embrace. A person's life originates from heaven, but is nurtured by the earth. Therefore, the spiritual energy of the earth ultimately comes from the star energy of heaven, which is planted and infused into it. To understand the earth, one must also consider the heaven; the "form" and "energy" are originally one thing. This is why the entire book is named after "Heavenly Origin."

生時衣食居廈屋，萬寶地產名天祿。由來宅相福生人，帝室皇居壯京國。死時理骨歸於土，反本還原義反覆。還從地氣吸天光，變化蒸噓露金玉。

When people are alive, everything they wear, eat, live in, such as high buildings and all kinds of treasures and property, comes from the earth. This is called "Heavenly Grace." Since ancient times, the quality of a residence has been able to bring blessings to the living. The palaces of emperors and the grandeur of the capital cities depend on the strength of the local earth energy. After death, when people are buried and their bones returned to the earth, it is a return to the source and a cycle of renewal. Even in the earth, the bones still draw on the earth's energy to absorb the light of heaven, rising and transforming over time, eventually becoming as warm and luminous as gold and jade. This passage first establishes the principle that both阴宅 (burial sites) and阳宅 (residences) originate from the same source.

煉陰仙客解沖虛，凡骨猶能化百族。吉成龍鳳眾靈奇，凶作蟲蟻諸惡毒。精魂苦樂人不知，但見子孫生禍福。

Heavenly Masters who practice alchemy of the body and the阴 understand the principle of rising into emptiness. A person's bones, when buried in the earth's qi, can transform into various creatures. If buried in a good location, the bones transform into auspicious beings like dragons and phoenixes; if buried in a bad location, they transform into harmful creatures like insects and ants. Whether the underground spirits experience suffering or joy, the living cannot know, but they can only see the blessings or misfortunes that manifest in their descendants. Jiang pointed out that whether a burial method is effective depends entirely on whether the bones receive "Life Qi" or "Death Qi."

聖賢仙佛亦難逃，帝王將相莫自豪。各有山川來蔭應，今來古往不相饒。最小千金傭販子，亦沾微潤樂陶淘。不然無祿並絕世，墓宅不爽爭秋毫。

Even the sages, virtuous men, immortals, and Buddhas cannot escape this principle of response and influence; emperors, generals, and ministers should not boast about their good fortune. From the Son of Heaven down to the common people, each has a certain mountain or river that secretly corresponds and supports them. Since ancient times, no one has ever been spared from this. Even a petty merchant or laborer with only a few thousand taels of money, if his ancestral tomb and residence are somewhat appropriate, can still receive some benefit and live in comfort and contentment; but if the tomb and residence are not suitable, he may suffer from lack of official rank and even lose his descendants. The verification between the tomb and the residence is precise, even the smallest detail is taken into account.

所以聖人重此道，遷幽卜洛何焦勞。後來名賢朱蔡輩，煌煌書冊議最高。無奈豎儒識見偏，諱言求福雲達天。世上惜財薄葬者，附會此說以文慳。

This is precisely why ancient sages placed great emphasis on the study of geography: Gong Liu moved his people to Bin, and the Duke of Zhou selected a site for the capital in Luoyi, showing how painstaking and serious they were. Later scholars such as Zhu Xi and Cai Yuanping discussed the selection of burial sites with great precision in their extensive writings. Unfortunately, narrow-minded Confucian scholars often object to the term "seeking blessings," claiming that fortune and misfortune should only be left to heaven. Those who are stingy with their money and hastily bury their dead then use such views to justify their own miserliness.

一日偷安拋父骨，世代凋零百不全。直使子孫貧夭絕，不孝莫大豈為賢。覆槨翻棺並腐骨，父母魄魂更堪憐。

On the first day of the month, if one hastily disposes of one's parents' bones in a hasty manner, the result is the decline of generations, failure in all affairs, until the descendants become poor, die young, and eventually become extinct. There is no greater unfilial piety than this, yet how can such a person be considered virtuous? When the coffin collapses and the bones rot, the spirits of the parents in the underworld become even more pitiful. These words are a sharp condemnation of those who use the excuse of 'not needing to seek blessings' to justify a cheap burial.

世間萬事半荒唐，惟有陰陽不可當。不笑不言三尺土，掌握禍福急如火。笑人不重祖父墳，只望花開不看根。僧道乳母且相應，繼子外甥如嫡親。

The affairs of the world are mostly absurd and unreliable, but the principles of yin and yang and geographical features are irresistible. The silent and expressionless three feet of yellow earth can govern the fortune and misfortune of a family with the urgency of a blazing fire. It is laughable that people do not value their ancestors' graves, only hoping for flowers on the branches, yet they never look at the roots. One must know that the response of qi energy is not limited to blood relations: monks, Taoists, and wet nurses can still respond to the places where they live or are buried, and adopted sons and nephews can receive the same benefits as legitimate sons.

墓宅吉凶較量看，新墳舊墓亦相參。墓宅兩興宜鼎盛，宅墓兩廢斷人煙。宅凶墓吉兒孫慶，墓凶宅吉眼前歡。祖父新阡沾殺氣，高曾福廕他房去。

To determine the rise and fall of a family, one must compare the阴宅 (burial site) and阳宅 (residence) together. A newly buried grave and existing tombs should also be examined in relation to each other. If both the grave and the residence receive good energy, the family will flourish. If both lose energy, the family will eventually decline. If the residence is凶 (unfavorable) but the burial site is吉 (favorable), although the favorable effects may come slowly, the descendants will eventually have good fortune. However, if the burial site is凶 but the residence is吉, it is only a temporary happiness. If the newly buried grave of the grandfather is tainted by 'kill energy' (杀气), then the blessings of the high grandfather and great grandfather will shift to other branches of the family, while the original branch will suffer misfortune.

寒林忽發一枝榮，若非新宅必新瑩。吉少凶多福來短，吉多凶少禍來輕。更看尸骸寒與暖，歲久骨枯取效緩。惡山惡水倘曾埋，銷盡陰霾氣方轉。

In a desolate cold forest, if suddenly one branch becomes flourishing, this sudden prosperity of the family is not due to a newly moved yang residence receiving qi, but certainly due to a newly buried grave receiving qi (the original text says 'ying' but it should be 'ying', and it is still recorded as is). Among all places, if there are few good signs and many bad ones, the blessings will be short; if there are many good signs and few bad ones, the calamities will be light. One must also examine the coldness or warmth of the bones: if the bones are old and dry, they receive qi slowly, and the effects will naturally be slow. If the grave was previously located in an evil mountain and evil water area, it must wait until that period of bad qi and death qi has completely dissipated before the earth qi can turn around.

初喪新骨天靈完，葬乘生氣朝花鮮。更遇嫩山並嫩水，一紀之內錦衣旋。並將宅氣來相輔，卑田院裡出官班。

The newly deceased's bones, still possessing complete innate spiritual energy, can immediately receive the "Life Qi" upon burial, and the response is as clear as a flower blooming in the early morning. If further encountering "young mountains and young waters," meaning mountains and waters at the beginning of a favorable period with fresh energy, one can return to their hometown in glory within twelve years. If there is also assistance from the energy of a Yang dwelling, even in a humble shelter for the poor, sick, and elderly, one may rise to officialdom.

莫說生來命數奇，地元一得天星移。此是至人造命訣，二十八宿掌中齊。莫說窮通有骨相，騰蛇變作雙龍樣。此是仙家換骨方，死骨不滅生骨壯。

Do not say that a person's destiny is fixed at birth; once the earth's vital energy receives the proper method, the heavenly stars will also shift to serve me. This is the secret of the sage "creating destiny," with the twenty-eight constellations' fortune and misfortune entirely under one's control. Do not also say that prosperity and decline depend solely on bone structure; a lowly character like the serpent can transform into the noble image of two dragons. This is the method of the immortal's bone transformation: the bones of the dead do not decay or vanish, and thus the bone structure of the living becomes strong. These two points serve as the foundation for the fifth chapter, "Creating Destiny."

勸君大地勿誤求，大形大局少根由。縱有千山並萬水，與他穴氣不相投。一枝一泡山龍真，一鉤一曲水龍神。肉眼只嫌結局小，箇中生意滿乾坤。

It is advisable not to pursue blindly what is called the "Great Earth," for vast and grand landscapes often lack genuine origin and foundation. Even if one lists thousands of mountains and rivers, if they do not harmonize with the qi at the site, it is in vain. For mountain dragons, having just one branch of the main ridge and one protrusion is sufficient for a true convergence; for water dragons, having a single hook or a gentle curve embracing the site is enough for a true divine formation. Although it may seem small to the naked eye, its vitality fills the universe. These words first criticize the prevailing tendency in the school of form to seek large and expansive landscapes.

恨殺時師不識真，常將假局賺他人。謀占靈壇並舊墓，壞人心術少安寧。豈知吉地方方有，只在眉頭眼下尋。

The most detestable thing was that the庸师 of the time could not recognize true formations, often using false layouts to deceive the families. They even plotted to take over others' altars and old tombs, corrupting their morals and bringing themselves no peace. They never realized that auspicious sites are everywhere, only to be found carefully in ordinary places like the eyebrows and the eyes.

蔣生二十慈親喪，幾度拜人求吉葬。家破多因買地差，身衰半為尋師浪。幸遇真人無極子，授我玉函法眼藏。十年冥悟徹元微，萬里探奇走煙瘴。

Jiang Dahong recounted his background: At the age of twenty, my mother passed away, and I visited several people to select a favorable site for her burial. The decline of our family was largely due to purchasing land incorrectly, and my physical weakness was partly caused by traveling extensively in search of a master. Fortunately, I later met the true master "Wujizi," who passed on the authentic methods of the Yuhan school to me. In the following ten years, I devoted myself to deep meditation and understanding, penetrating the fundamental mysteries. I also traveled thousands of miles and ventured into remote, misty regions to verify these extraordinary traces.

識得天元造化根，花前月下天機放。此書不是術家書，河洛龜龍太極圖。羲文周孔心相契，夏禹殷箕義不磨。管郭遺文多偽託，楊曾口訣世間無。

Only when one understands the fundamental principles of "Heavenly Origin" (tianyuan) may one dare to write the heavenly secrets boldly beneath the flowers and moonlight. This book is not a common manual for ordinary diviners. Its foundation lies in the River Chart (hetu), the Lo Shu Square, the divine dragon and turtle, and the diagram of the Supreme Ultimate (taiji). It aligns with the methods of Fuxi, King Wen, the Duke of Zhou, and Confucius, and its meaning is as indelible as the principles of Yu the Great's water control and Ji Zi's Nine Categories of the Great Plan (hongfan). As for writings attributed to Guan Lu and Guo Pu, they are mostly forgeries. The true secret teachings of Yang Yunsong and Zeng Wenchan have long since been lost to the world.

若不傳心並傳眼，青囊萬卷總摸糊。天涯倘遇知音客，留取雲陽醉後歌。

The study of geography requires the transmission of inner secrets from a master and direct instruction in discernment. Even if one possesses thousands of volumes of writings like the Qingnang, they will remain unclear and indistinct. One day, when encountering a true kindred spirit on the journey of life, leave these five verses I composed in a drunken state to him.

昔日華山陳處士，演成太極傳當世。推原天地未分時，只有坎離水火氣。二氣盤亙不相離，清者為天濁者地。

In ancient times, the hermit Chen Tuan on Mount Hua created the "Diagram of the Supreme Ultimate" and passed it down. He studied the state before the separation of heaven and earth, when the universe contained only the energies of water from the Trigram Kan and fire from the Trigram Li. These two energies intertwined and intermingled, never separating. The light and subtle part rose to form heaven, while the heavy and turbid part descended to form earth. The chapter "Mountains and Dragons" begins here, aiming to make people understand that the structure of mountains arises from the condensation of the energies of water and fire. One should view mountains from the perspective of energy, not merely by their fixed forms.

坎離一交成乾坤，製造大國如冶鑄。黃輿乃是治中灰，水火煎烹積滓翳。山情剛燥火所凝，骨骼支撐為砥柱。

When the water of Kan and the fire of Li interact, they transform into the Heaven of Qian and the Earth of Kun, creating this vast land. It is like the process of smelting and casting metal. This yellow land is merely the leftover ash in the furnace; through the repeated boiling and refining of water and fire, the residue accumulates and solidifies, forming mountains and rivers. Therefore, the nature of mountains is strong, fierce, and fiery, condensed from the fire element. The bones of the mountains support the earth, becoming its pillars.

崑崙高頂九霄中，此是中天泰帝宮。海外三山幾萬里，總與此山脈絡通。陽脈東南來震旦，如人正面向離風。篤生聖哲臨夷夏，迥與肩背不相同。

The summit of Kunlun Mountain rises high into the sky, traditionally said to be the palace of the Supreme Deity in the middle heavens. All the mountains in the world regard it as their ancestor. Although the three distant islands of Penglai, Fangzhang, and Yingzhou are thousands of miles away, their meridians are still connected to Kunlun. Its yang meridian extends from the northwest to the southeast, reaching the area known as "Zhen Dan," which is China. This area is like the human body facing south with its "Li" position properly aligned to receive the wind. Therefore, this place can firmly produce sages and philosophers who rule over the Chinese nation, which is quite different from the remote areas opposite the back and shoulder blades.

大干三條分主輔，三條各有帝王龍。帝穴龍神五百里，若然百里作王公。但有特龍來數里，亦許功名鑄鼎鍾。

From the Kunlun mountain, the great dragon of the heavens originates in three branches, with one being the main and the others as assistants. The northern, central, and southern dragons each can form the great dragon suitable for an emperor. To form a grand imperial site, the dragon's body must travel five hundred li in length; if it only travels a hundred li, it is destined for a prince or high official. Even a small dragon rising specially and traveling a few li, if it truly forms a site, may grant a person fame and official rank, and their achievements may be inscribed on bronze bells and tripods. These sentences determine the hierarchy of status based on the length and distance of the dragon's body.

欲識龍行先識起，龍若起時勢無比。高山萬仞削芙蓉，千里層巒皆俯視。此龍多生木火形，放下群枝行入際。一枝一葉有龍神，正龍端向中央去。

To recognize the movement of a dragon, one must first identify its "origin," which refers to the starting point or the main peak. When a true dragon begins to manifest, its appearance is unparalleled: high mountains thousands of li in height, like lotus flowers carved by a knife, with layers of mountains for thousands of li surrounding it, all bowing down beneath it. Such ancestral mountains usually have sharp, pointed shapes like those of the planet Jupiter or Mars, from which numerous branches extend, each dividing into different lines. On each branch and leaf there can be found a dragon spirit, but the main dragon must proceed straight toward the center, unwilling to deviate to either side.

只把江南大勢看，南龍起頂是黃山。左翼九華開內府，右翼天目廠東藩。正龍句曲神仙府，直到金陵龍虎蟠。

Take the general trend of the Jiangnan region as an example: the starting point of the southern dragon ridge is Huangshan Mountain. On its left wing falls Jiuhua Mountain, like establishing an inner treasury; on its right wing falls Tianmu Mountain, spreading out to form a barrier in the southeast. The main dragon ridge then forms Jiuqu Mountain, which is the immortal retreat mentioned by Daoists, and continues on to Jinling, forming the majestic capital of "tiger踞 dragon蟠".

山形一起一龍分，數起數分龍益尊。龍神分去無非穴，正幹偏枝力不均。看龍看起復看斷，凡屬真龍斷復斷。斷時百里失真蹤，穿江渡海情無限。山根委曲地中行，不是仙人誰著眼。

The mountain shape, every time it rises to a peak, branches out into a dragon. The more peaks it rises, the more branches it produces, and the more esteemed the main dragon becomes. The dragon spirits branching out can form sites everywhere, but the strength of the main trunk and the branches differ. When examining the dragon, one must look at both its rising and its breaking off. True dragons do not rise without repeatedly breaking off. When the dragon breaks off, it may disappear for hundreds of miles, even crossing rivers and seas without interrupting its energy flow, with continuous sentiment and meaning. The roots of the mountain travel windingly beneath the earth; without the eyes of a divine being, who could see this clearly?

識得斷龍方識結，結穴元微最難說。世人求穴近大山，且要案山龍虎夾。豈知大山龍未歇，縱有窩藏反走洩。

One can only recognize the 'cut dragon' before being able to identify the 'convergence point'; yet the subtle aspects of the convergence point are hardest to explain in words. People searching for the convergence point often prefer to be close to a large mountain and insist on having an ancestral mountain and dragon and tiger sands on both sides to feel secure. They do not realize that near a large mountain, the dragon qi has not yet stopped, and even if there is a hidden form there, the life qi will escape from the sides.

真龍偏結曠野中，踴躍奔騰不伯風。饒他落在深巖裡，也要平坡萬象空。好龍勇猛向前奔，從龍不及過關門。譬若神駒日千里，難將凡馬望其塵。

True dragons often appear in vast open fields, with vigorous and rushing energy, and are not afraid of the wind. Even if they are in deep mountains or rocky valleys, there must be a flat slope in front of the dragon's resting place, with all things open and spacious to be genuine. A good dragon charges forward directly, and the accompanying dragons cannot catch up, unable to pass through the gate. This is like a divine horse that can travel a thousand miles a day; ordinary horses cannot even see the dust it raises.

亦以三春抽嫩筍，從龍如籜抱其身。一朝雷雨千宵長，節高籜落不相親。時師只怪無龍虎，真龍真虎穴中鎖。會得天然龍虎時，浪打風吹皆樂土。

Just like tender bamboo shoots emerging in early spring, they are wrapped and protected by their sheaths, like the bamboo husk. When thunder and rain suddenly come, they grow rapidly overnight, rising higher and higher, and the bamboo husk naturally falls off, no longer clinging. A mediocre practitioner suspects it is not a true site because there are no dragon and tiger formations beside the pit, but in reality, true dragons have true tigers, and the gatekeepers are within the pit itself. If one can recognize naturally formed dragon and tiger formations, even in places where waves and winds constantly beat, they are still peaceful and secure lands.

龍神節節顧祖宗，如子戀母遠相從。若不祖山為正案，另求特案配雌雄。百里真龍百里案，賓主威嚴真匹配。莫言作案便非龍，但是高峰都不賤。

The dragon spirit reviews its ancestral mountains section by section, like a child clinging to its mother, following from a distance. If the site of the hill does not use the ancestral mountains as the main ridge, another special peak should be chosen as the supporting mountain to form a pair of male and female with the hill star. A true dragon that travels a hundred miles must be paired with a case mountain that matches a hundred miles, with the guest and the host both dignified and equal, only then can it be considered a true match. Do not think that any case mountain is not a dragon; as long as it is a special peak, it is not of low status.

辨穴先須辨落脈，落脈乃是穴消息。頂上生峰脈頭角，兩旁開帳脈羽翼。粗枝出細好花房，老蛙生珠光滴滴。

To identify a q穴, one must first determine the "falling pulse" (落脉), which is the key indication of the q穴's situation. If a small peak arises on top, it is the head of the pulse; if the sides spread out like a canopy, it is the wings of the pulse. On the thick branches, the fine and tender part that branches off is the good flower room; just like an old clam producing a pearl, its luster is drop by drop lovely (the original text says "old frog," which should be "old clam," but it is recorded as is without alteration).

也有好龍無脈看，高岡平阜只粗頑。彼處祖宗多脫卸，數節之前骨相完。大率真脈有二種，連脈飛脈精神迥。連脈真蹤在本山，飛脈他山復一湧。本山定是結垂頭，他山半作拋珠弄。

There are also cases where a good dragon is difficult to discern at first, appearing only as a rough and unrefined mass on a high hill or flat land. This is because the ancestral mountain has already lost its layers of energy at this point, and one must look back several sections to see the complete and distinct form of the bones. In general, true energy lines can be divided into two types: one called "continuous line" and the other called "flying line," which differ greatly in their spirit. The true trace of a continuous line lies within the main mountain; a flying line, however, rises again on another mountain. Those that fall within the main mountain will surely form a hanging head site, while those that originate from another mountain usually take the form of a scattering line like a pearl being thrown.

也有飛脈遠數里，起伏愈多龍愈美。時師只道餘氣長，或說羅星水口當。豈識真龍饒變化，草蛇滅線最難詳。教君到此須求盡，真龍大盡貴非常。

There are also cases where the dragon vein extends several miles away, with more undulations indicating a more beautiful dragon. Common practitioners merely say this is the lingering energy extending far, or that it is merely a Luo Star at the water mouth. They do not realize that true dragons are most changeable, like a snake in grass or a thread that fades away, difficult to discern clearly. In such cases, one must trace it to its end: the true dragon, when it reaches a large and complete place, forms a site of great value.

近山飛脈不嫌土，遠山飛脈石中數。若無真土盡浮泥，恐是人工難證取。與君細論石中機，石是山精骨髓滋。時師只怪石無穴，誰道真龍石始奇。

When the flying veins fall near the mountain, even if the pit is filled with soil, it is not a problem; but when the flying veins extend far from another mountain, one must search for them within the stone. If the entire body has no true soil, only a thin layer of floating mud, it is mostly man-made filling, which is hard to trust. Now let us discuss in detail the subtle aspects of finding the site within the stone: stone is the essence of the mountain, formed from the marrow and essence. A mediocre master, upon seeing stone, would say it cannot form a site, but he does not know that a true dragon must have stone to display its uniqueness.

真鉗真窩石內藏，真龍真虎石兩旁。識得枕棺龍口石，千山玉乳灌心香。結穴之石此中摧，行龍之石脈胚胎。不審其中元竅理，滿山頑石豈堪裁？

The true钳形 and窝形 are often hidden within stones, and the true left and right dragon and tiger formations are usually two stones beside the pit. If one can recognize the "dragon mouth stone" lying behind the coffin, it is as if the jade milk from thousands of mountains flows together to nourish it, filling the heart with fragrance. The stone where the formation settles here is where the dragon's energy is cut off and gathered, while the stone along the dragon's path is like the embryo of the dragon's energy. If one does not examine the subtle principles within, then among all the mountains of rugged stones, which one is fit to be chosen as the site for the tomb?

試言結穴有二品，石穴土穴貴相準。石穴端的是窩鉗，慎莫鑿傷龍骨髓。土穴太極暈中抱，內象分明外象隱。鉗窩土穴不須論，太極重輪仔細尋。

There are two types of burial sites: stone pits and earth pits, and their value should be compared with each other. The form of a stone pit must definitely be a hollow or a clamp shape, and when excavating, one must be cautious not to injure the dragon's marrow. An earth pit should be located within the circular embrace of the "Taiji haze," with the inner layer clearly defined and the outer layer faintly visible. Earth pits in the shape of a clamp or hollow are relatively easy to recognize, but the most important thing is to carefully search for them within the layers of the Taiji haze.

真土原來石變化，不同凡土五華文。世人鑿穴但求土，若逢凡土枉勞神。穴星圓暈真金穴，此是陽精形神別。亦有穴象兼四星，不離金體是真結。

True earth is originally formed from stone, differing from ordinary soil; it has colorful patterns and textures. People digging graves only seek to find soil, but if they encounter ordinary soil, their efforts are wasted. The hill forming the grave site is round and has a halo, belonging to the form of "metal"; this is the gathering of yang essence, distinct in form and spirit from other stars. There are also grave forms that combine with the stars of wood, fire, water, and earth, but as long as they do not depart from the round halo of the metal form, they are true formations.

龍不起頂非真龍，穴不起頂非真穴。傍枝傍脈有來情，只要穴後生一突。緊粘突下作穴星，此法名為接氣訣。

If the dragon does not rise to the top, it is not a true dragon; if the site does not rise to the top, it is not a true site. As for the side branches and side veins, as long as they come with affection, and a protrusion appears after the site, it can be used. A site star should be established immediately below this protrusion. This method is called "receiving the qi诀," which is a flexible approach when true dragons and true sites cannot be found.

亦有真龍向前行，腰間脊上直二停。湊著龍身下一穴，此作騎龍斬氣名。真龍餘氣本非穴，撞背來時氣未絕。亦有真龍一脈垂，是號流神皆可發。世人見弗識真結，豈意龍領掛明月？

There is also a true dragon proceeding straight forward, with a flat and stagnant section along its waist and back. A burial site can be established here, called "Riding the Dragon to Cut the Qi." Although the residual qi of the dragon is not considered a proper site, when the qi comes from behind and the life qi has not yet been cut off, it can still be utilized. There are also cases where a branch of the dragon hangs down, called "Flowing Spirit," which can also bring blessings. People only see the blessings but do not recognize the true convergence point, never realizing that it is merely a bright moon hanging from the dragon's jaw.

問君下穴有何法？正龍正下是真訣。時師只說沖腦門，每向龍旁尋倚穴。精華走失發不全，左右偏枯房分絕。也有真龍偏側走，龍是側來穴是正。此是龍身一轉頭，結頂垂頭巧相稱。

To ask about the method of choosing a site for a dwelling, the true dragon should come straight and settle directly, which is the genuine secret. However, ordinary teachers fear that facing directly towards the coming ridge will 'strike the forehead', so they often look for a supporting site beside the dragon. In this way, the essence of the site is lost, and the blessings cannot be fully realized, leading to imbalance on the left and right, and eventually, one branch of the family may become extinct. There are also true dragons that come from the side, yet the site is still chosen directly. This is because the dragon turns its head at this point, and the peak and the hanging head are perfectly matched, so it is still considered as a direct site.

語君結頂是真決，披肝露膽向君說。龍不起頂非真龍，穴不起頂非真穴。結頂名為真穴星，穴星圓暈產真金。世間萬寶金為貴，此是真陽露妙形。

Tell you that "forming the peak" is the true secret, this is what I say to you with sincerity and honesty. If the dragon does not form the peak, it is not a true dragon; if the site does not form the peak, it is not a true site. The peak formed is called the true site star. The site star is round and smooth with a glowing aura, which gives the appearance of true gold. Among all treasures in the world, gold is the most precious, precisely because gold is the wonderful form of true yang energy manifesting.

真龍大地皆同體，遇著真金莫放行。亦有穴星兼四曜，不離金體是真精。無極天元無別說，只曉真龍並真穴。識得真龍與真穴，天機造化任我奪。

The principle of true dragon and true site in the world is one: once encountering a true golden site star that is round and pure, there is no need to search further. There are also site stars that include the four luminaries of wood, fire, water, and earth, but as long as they do not depart from the roundness of the golden body, they are the true essence formed. The transmission of "Tianyuan" by Wuji Zi does not involve any other matters; it only discusses true dragon and true site. Recognizing true dragon and true site allows one to take control of the opportunities of heaven and earth.

不得真龍與真穴，我師更有方便法。旁枝旁脈有來情，只要穴後生一突。緊粘突下做穴星，此法名為接氣訣。人丁財祿兩豐盈，亦堪眾子登黃甲。君看當令富貴墳，大都接氣非真結。

If we cannot find a true dragon and true site, our school has another method: if a branch or a vein comes with affection, and there is a protrusion behind the site, then we can immediately use that protrusion as the site star, this method is called "receiving the qi." Using this method can also bring prosperity in people and wealth and honor, even making several sons pass the imperial examinations. Look at those tombs that bring wealth and honor when the right time comes, most of them are due to receiving the qi, not because of a true site.

亦有真龍向前行，腰間脊上有三停。湊著龍身下一穴，此做騎龍斬氣名。真龍餘氣本非穴，撞背來時氣未絕。亦有龍旁一脈垂，是號流神皆可發。世人見發說穴真，豈意龍頷剩明月。

There are also true dragons that proceed straight forward, with three places where their qi pauses on their waist and back. At these points along the dragon's body, a grave is established, called "Riding the Dragon to Cut the Qi." The residual qi of the true dragon is not a proper grave site, but when the qi comes from behind and the life qi has not yet been cut off, it can still be used. There are also cases where a branch of the dragon hangs down, called "Flowing Spirit," which can also bring blessings. People see that it brings fortune and say the grave is true, but they do not realize that it is merely a remaining bright moon beneath the dragon's jaw. The above sentences are similar to what was discussed earlier, with slight differences in wording, and are a repetition from the original text. They are now included together without deletion.