Zhai Fa Ju Yu (宅法舉隅)

清，錫山朱耀旭輪手輯。

This book was personally compiled and edited by Zhu Yaohua, known by his courtesy name Xulun, a native of Xishan (now Wuxi, Jiangsu Province) during the Qing Dynasty. The title "Juyu" comes from the "Analects of Confucius," "Shu Er," which states, "If one understands one corner of a square but does not infer the other three, I will not teach him again." The author modestly acknowledges that he has only presented several key aspects of the principles of geomancy for residential buildings, leaving the rest of the meanings for readers to infer and deduce on their own.

地理之學，由來舊矣。《詩》言公劉遷豳，重之以「觀其流泉，度其隰原」；《書》言周公營洛，先之以卜澗水東、卜瀍水西。可知三代聖賢建都作邑，皆必辨山川之勢，審陰陽之會，求得天地之形氣所融結，以為千百年永固之基。秦漢以降，具有專書，若《青囊》《赤霆》諸經，合陰陽二宅並論，自是管、郭諸公，均能深通其義。

Fengshui and geographical studies have a long history. The "Book of Songs, Great Odes, Gong Liu" records that Gong Liu led his tribe to migrate to the area of Bin, particularly emphasizing the observation of flowing springs and measuring low-lying plains, meaning examining the direction of spring water and measuring lowlands and high plains. The "Book of Documents, Luo Guo" records that Duke of Zhou constructed Luoyi, first divining the auspiciousness of two sites, east of Jian River and west of Chian River. From this we can see that the sages of Xia, Shang, and Zhou dynasties, when establishing capitals and founding cities, must first discern the flow of mountains and rivers, examine the meeting place of yin and yang energies, and seek the place where the "form" and "energy" of heaven and earth converge and凝聚, using it as a permanent and unchanging foundation for thousands of years. After the Qin and Han dynasties, this field had specialized writings, such as the "Qingang Jing" and "Chiteng Jing," which discussed both阴宅 (burial sites) and阳宅 (residences) together. Since then, scholars like Guan Lu of the Three Kingdoms period and Guo Pu of the Jin dynasty deeply understood the principles of this discipline.

唐末楊公筠松得內府秘籍，盡究其奧，著《天玉》等經，發明兩大清淑之氣，因形而蓄形之所在，二氣實往來流轉於其中，求福者務趨生旺而避衰死。曾氏文辿親授其傳，至宋邵、程、周、朱，莫不知之。積日既久，真傳散失，遂各誤會妄解，立說不同，非但陰宅山平作法，百無一存，即陽宅方位氣運，亦茫然無辨。

In the late Tang dynasty, Master Yang Yunsong obtained the secret texts of geomancy from the imperial treasury and thoroughly studied their profound meanings, writing works such as the "Tianyu Jing" (Heavenly Jade Classic). He explained the two pure and beautiful energies in the universe: Qi that depends on form to accumulate. In all physical places, the yin and yang energies actually flow and circulate. Therefore, those seeking blessings must seek out "Sheng Qi" (life Qi) and "Wang Qi" (prosperous Qi), and avoid "Cai Qi" (declining Qi) and "Si Qi" (death Qi). Master Zeng Wenchan personally received his teachings. By the Song dynasty, great scholars such as Shao Yong, Cheng Yi, Zhou Dunyi, and Zhu Xi all understood this principle. Over time, the true oral transmission gradually disappeared, leading different schools to misunderstand and misinterpret the teachings, each establishing their own schools with conflicting interpretations. Not only did the methods for burying ancestors in mountainous areas and flatlands differ greatly, but even the orientation and fortune of residential buildings became unclear and indistinct.

我朝華亭蔣公平階得陽曾之真旨，參合邵子元會運世之說，遂以三元九氣抉發《天玉》《青囊》之奧，辨明元空五行是陰陽大卦之五行，而非如世俗之盲猜瞎度，作《地理辨正》及《天元五歌》《歸厚錄》等書，詔示後學，用以斷驗吉凶，應如桴鼓，人人慕而習之。餘於從公之暇留意地學，遍訪蔣公刊佈之書，熟讀深思，時有所得，但其書甚精，其旨甚秘，未能一時洞澈。

In the present dynasty, Master Jiang Pingjie from Huating (now Songjiang, Shanghai) received the true essence of the lineage of Yang Yunsong and Zeng Wenchan. He also integrated Shao Yong's theory of "yuan, hui, yun, shi" into his studies. Thus, he used the "three yuan and nine qi" to explore the mysteries of the "Tianyu Jing" and "Qingang Jing." He clarified that "yuan kong wuxing" refers to the five phases used in the great yin-yang trigrams, unlike the blind guesses of ordinary geomancers. He wrote the "Dili Banzheng," as well as "Tianyuan Wuge" and "Guihou Lu," to enlighten future generations, enabling them to judge and verify fortune and misfortune. These methods are as effective as a drumstick striking a drum, responding instantly and accurately, and are widely admired and studied. In my spare time from official duties, I have devoted myself to the study of geomancy, searching extensively for the books published by Master Jiang, reading them thoroughly and thinking deeply, often gaining insights. However, his writings are extremely profound and their principles highly concealed, and I have not yet fully grasped them.

無錫明經朱旭輪先生，少以營先人之兆，延師擇地，暇輒翻閱堪輿家言，陰宅之外，並究陽宅，一宗蔣公三元之法，熟玩邵子《周易》先後天卦圖，以窺河洛之蘊，故於形勢理氣，分而為兩，合之則一。晚年攜硯所至，相視修作，俱有成驗。惜予匏繫大梁，聞其名而不獲親其教。今歲夏由楚來汴，因予世交孫菊如得相晤，敘久之往還日密，意合情投。

Mr. Zhu Xulun, a candidate for the imperial examination from Wuxi, when young, built the tombs of his ancestors and invited his teacher to select a suitable site. In his spare time, he studied writings by geomancers. Beyond the selection of burial sites, he also studied the layout of residential buildings, fully following Master Jiang's method of the Three Yuan. He also repeatedly pondered the diagrams of the先天 and 后天 trigrams passed down by Shao Yong, using them to explore the profound meanings of the River Chart and the Lo Book. In his view, "form" and "energy flow" are two different things when separated, but one single thing when combined. In his later years, he traveled around with his writing brush and inkstone, and wherever he examined and constructed houses, the results were verifiable. Unfortunately, I was like a gourd tied to the eaves of a big beam (now Kaifeng, Henan Province), only hearing of his reputation but unable to meet him in person. This summer he came from Hubei to Bianliang, and through my family friend Sun Juru, he was introduced to me. After a thorough discussion, our contact became more frequent day by day, and we shared a deep mutual understanding.

爰將所有蔣法三元說，懇為指示。先生謂此蔣法之大略，而非實用之真訣也，遂具言其精微秘妙用法顛倒，原原本本不漏餘義。翌日出《宅法舉隅》兩冊贈予曰：「此數年來手輯定本，精粗畢備，觀年運、分向、作用數條，則蔣公三元之秘盡是矣。」授而讀之初，猶未窺其妙，尋繹數過時以疑竇，詳細問辨，乃覺向之茫然於中者，至此乃瞭如指掌。

I then presented all the accounts I had about the Jiang family's three yuan method and earnestly asked for his guidance. The master said these were only general outlines of the Jiang method and not the actual secret formulas for practical use. He then explained in detail the subtle and profound aspects and the inverted methods of application, giving a thorough and unreserved account. The next day, he gave me two volumes of "Illustrative Examples of Dwelling Methods," saying, "This is a compiled version I have personally compiled over several years; it includes both profound and superficial principles. Just look at the sections on 'running cycles,' 'direction division,' and 'application,' and the secret essentials of Master Jiang's three yuan method will be contained within." He handed me the book. At first, I could not see its subtlety, but after reading it repeatedly and carefully examining any doubts I had, I gradually realized that areas where I had previously been completely confused were now clear and understood.

遂商付諸剞劂，以公同好。先生始恐洩漏真機，繼以覺世濟人為念，慨然許諾。夫陰宅為死者所歸，陽宅為生者所處，二者相較，似陽宅為猶重。是書簡而明，精而當實，相宅之圭臬，而即造福趨避之宗也，用為詳述，以志本末雲峕。

Therefore, I discussed with him the idea of publishing the book for the benefit of those who share our interests. At first, the master was afraid that revealing the true principles might lead to their leakage. Later, he considered it as a way to enlighten people and save all beings, and thus agreed generously. A grave is the final resting place for the dead, while a dwelling is the residence for the living. Comparing the two, the dwelling seems more important. This book is concise and accurate, indeed serving as a standard for examining sites for dwellings, which is the very essence of promoting good fortune and avoiding misfortune. Therefore, I have carefully recorded the entire background and reasons for this matter here.

道光丁酉孟冬，績溪程廷鏡蓉屏氏序於大梁之薇垣庫署。

In the early winter of the 17th year of Daoguang (Dingyou), Cheng Tingjing, styled Rongping, a native of Jixi, composed an introduction at the Weiyuan warehouse office in Dalang (now Henan Kaifeng). "Weiyuan" originally was a nickname for the Tang Dynasty Zhongshu Province, and later came to refer to offices such as the governor's administration.

相宅之法，日久失真，本末倒施，輕重莫辨，坊刻傳佈，簧鼓紛如，自誤誤人，其害不少。予自幼喜讀堪輿家書，博覽之餘，幾於汛濫而莫知歸束。嘉慶癸亥，得杜杜陵蔣大鴻《地理辨正》及《天元五歌》《歸厚錄》，知楊曾以來，真傳具在，不過明天地陰陽之理，寓於氣，呈於形，其間動靜往來，吉凶消長，絲毫不爽。

The method of examining a yang residence is prone to losing its original truth over time, leading to confusion between fundamental and superficial aspects, and failure to distinguish between importance and triviality. The books printed and circulated in the streets are full of conflicting opinions and loud discussions, which mislead both oneself and others, causing great harm. I have always enjoyed reading books on geomancy since childhood. After reading extensively, I found myself overwhelmed and unable to grasp the essential points. In the eighth year of the Jiaihai era (1803), I obtained Jiang Dahong's "Rectifying Geomancy" as well as "Five Songs of the Heavenly Origin" and "Record of Returning Thickness." Only then did I realize that the true transmission from Yang Yunsong and Zeng Wenchan was still alive. Essentially, it is about explaining the principles of yin and yang in heaven and earth. These principles are embodied in "qi" and manifested in "form." Between movement and stillness, coming and going, good fortune and misfortune, decrease and increase, there is not the slightest difference.

故陽宅與陰地並重，而陽基亦如陰基之取龍脈砂水，但比陰基宜局勢闊大粗雄，方有結作。其宗要蓋有五幾：一曰地，二曰門，三曰衢，四曰嶠，五曰隅空。凡風氣、沖氣、通氣，無不詳細指陳，而其作用，則以三元九星為主，他如游年卦例諸法，概行闢除。私心折服者，惟有歷年，後凡設帳所至，遇有親友營造，輒以蔣子之法默參之，無不驗者，因是識益定，而延視者日益眾。

Therefore, the construction of a yang residence is as important as that of a yin site (burial ground). The foundation of a yang residence also requires consideration of dragon veins, surrounding hills, and water patterns, just like in yin sites. However, compared to yin sites, the layout and grandeur should be more open and bold in order to form a proper structure. Its main points are roughly five: first, "di" refers to the form and shape of the site itself; second, "men" refers to the entrance through which the residence receives qi; third, "qu" refers to the passage of streets; fourth, "qiao" refers to the surrounding tall buildings or mountains that press down upon the residence; fifth, "yu kong" refers to the empty corners of the residence. All aspects such as wind qi, conflicting qi, and flowing qi are thoroughly explained in the writings of Jiang Shi. As for the methods of application, they mainly rely on the Three Yuan and Nine Stars, and other methods such as "You Nian Gua Li" are entirely discarded. I personally admire these methods, and have not changed my opinion over the years. Since then, whenever I set up a private school to teach students, and when friends and relatives build houses, I have always secretly referred to Jiang Zi's methods for verification, and none of them have failed. Therefore, my understanding has become more firm, and the number of people who come to me for consultation about their residences has increased day by day.

歲乙酉為道光五年，夏入都。時門韓大司寇桂舲先生在寶華峪督理吉地工事，予過其邸寓，周視吉凶，許於秋日應召還都，仍授部職，並獲在年內再遷。屆八月，果得奉旨回京，入秋部；十二月復升司寇，聞者咸異之。

The year of Yiyou, which was the fifth year of Daoguang, I went to Beijing. At that time, Han Guiling, the Grand Minister of Criminal Affairs (Minister of Justice), was supervising the construction of a suitable site for the imperial mausoleum in Baohua Valley. When I arrived at his residence, I examined the surrounding areas for auspicious and inauspicious signs and predicted that he would be recalled to the capital in the autumn, and would be reappointed to a position within the Ministry, and would also be promoted again within the same year. In August, he indeed received the imperial decree to return to the capital and entered the Ministry of Justice (the ancient name for the Ministry of Justice, as criminal officials were known as autumn officials). In December, he was further promoted to the position of Grand Minister of Criminal Affairs. People who heard about this were all surprised.

明年值禮部試，在京之得與同考者，邀視寓居，言多驗旋。於是夏，同楊司馬伯吹回南，韓司寇亦以病足，故請回籍。丁亥春，屢致簡招予至蘇，相造新宅，迄秋工未竣，值王巨川自粵西遺書招之切，遂赴粵，在宣化邑署者，兩載有餘月，凡文廟、學廨、考棚暨道府，咸有修築。

In the second year, during the imperial examination held by the Ministry of Rites in the capital, those who were appointed as assistant examiners invited me to visit their residences, and most of what I said came true. That summer, I returned south with Yang Bohui and Sima. Han Shikou, due to foot illness, took leave and returned to his hometown. In the spring of Dinghai year, he wrote me several letters inviting me to Suzhou to inspect the construction of his new residence, but the project was not completed by autumn. At that time, Wang Juchuan from Guangxi wrote me a letter inviting me with great sincerity, so I went to Guangxi, where I stayed for two years and several months in the Xuanhua County government office. All the buildings such as the Confucius Temple, the official residence of the school officials, the examination hall, and the governor's office were rebuilt.

庚寅秋，偕巨川晉省，適左江道呈紱堂先生調入省垣，握鹽道篆，與桂林郡守穆畊珊先生，前後鼓盆，囑為擇吉寄厝，由是當道皆知之。冬十月二十七日，藩署失火，時大梁周稚圭先生為藩司，邀予至，商復舊簷，以歲不利南北，俟臘月擇日並工為之。大堂上樑時，正值巡撫蘇雲畊先生奉調楚南，旨以稚圭先生護理院事，眾知所選之必為吉兆也。

In the Gengyin year, in the autumn, I went to the provincial capital with Juchuan, and happened to meet Mr. Cheng Futang of the Left Jiang Road who was transferred to the provincial capital to take charge of the salt administration. He and Mr. Mu Censhan, the magistrate of Guilin, both lost their wives around the same time (the term "gupen" comes from the story in the "Zhiyue" chapter of the "Zhuangzi," where Zhuangzi sang while beating a drum over his wife's coffin, later used to refer to the death of a wife), and both asked me to choose a good day to temporarily inter their deceased spouses' bodies. From then on, the officials in power became aware of me. On the 27th day of the tenth lunar month that year, a fire broke out at the governor's office. At that time, Mr. Zhou Zhi Gui was serving as the provincial governor. He invited me to go there to discuss the restoration of the old buildings. Since that year was unfavorable for breaking ground in the north-south direction, we postponed the construction until the twelfth lunar month and chose a good day to carry it out together. On the day when the main beam was raised in the hall, just as Governor Su Yuncao was ordered to be transferred to Hunan, the emperor issued an edict appointing Mr. Zhou Zhi Gui to take charge of the governor's affairs. Everyone knew that the day I had chosen was definitely a good omen.

先是十一月，蘇雲畊中丞以蒞任久不動，邀予相署，乃遍視城內外，修改獨峰山頂房舍，至是心喜甚。辛卯夏，予欲賦旋，稚圭先生力止之，延入幕，囑課兩孫，暇時散步觀前後風水。歷任久無升擢，先生言：「有吉凶失宜處，可為改易。」爰為增加前面照牆，高二尺餘，廣二丈餘；牆內開闊方池一，深尺六寸；衙後周圍牆垣，添補方正，加高二尺餘。

Before this previous month of November, Su Yungei, the governor, had been in office for a long time but had not yet been promoted. He asked me to inspect the government office, so I thoroughly examined both inside and outside the city, and renovated the buildings on the top of Dufeng Mountain. At that time, he was very pleased. In the summer of the Xinmao year, I intended to resign and return home, but Zhi Gui先生 strongly urged me to stay, and asked me to join his staff, entrusting me with teaching his two grandsons. In his spare time, he would walk around the government office and examine the fengshui. All the previous officials who served as provincial governors had not been promoted for a long time. The gentleman said, "If there are any improper arrangements of good or bad fortune, you can help me change them." I then added a screen in front of the government office, which was more than two feet high and more than two zhang wide. Inside the screen, I dug a square pond, which was one foot six inches deep. Also, I repaired and raised the walls around the government office by more than two feet.

壬辰三月初四日，奉命升江西妄撫，偕至章門。署地前闊後狹，春間甫經前任吳霽峰先生修作，調河督，不便言更改，惟門路旁室，略為辨吉凶，決趨避而已。

In the year Renchen, on the fourth day of the third lunar month, Master Zhiguai was appointed to the position of governor of Jiangxi (the original text says "wangfu," which is a mistake for "xunfu," meaning governor). I accompanied him to Zhangmen (now Nanchang, Jiangxi). The layout of the governor's office was wide in front and narrow at the back. It had just been constructed by the previous governor, Wu Jifeng, and Wu immediately moved on to the position of director of the river commission, so there was no need to make further changes. We only slightly determined the auspicious and inauspicious aspects of the main gate, the road, and the rooms on both sides, deciding where to proceed and where to avoid.

同署浙東橙庵徐君，知予熟是術，持海寧王荀裡新刻《室法》示予，敘云：「刪定《陽宅集成》，去其冗雜，參之他書，法取三元九宮，凡年運干支、納音、禽星穿宮，以及山運屋運之分，游年起門卦例、貫並翻層等法，概斥為謬勿錄。」都與鄙見相合。

There was a man from Zhe Dong named Xu Cheng'an who worked in the government office. He knew that I was familiar with this system of divination, and he showed me a newly printed book called "Shi Fa" by Hai Ning Wang Xun Li. In the preface of the book, it says: "This book is a revised version of "Yang Zhai Cheng Jie," removing the redundant parts, and referencing works by other authors. It only adopts the method of San Yuan Jiugong. All matters such as the year and year's fortune dry branches, Nayin sound element, bird stars passing through the palace, and the distinction between mountain fortune and house fortune, as well as examples of the gate starting with the year's movement and calculations such as continuous and layered methods, are all regarded as errors and are not included." These views are consistent with my own.

惟以水定局，以局定宅，層間言層數而未及間數，言間星吉凶起於層，而不起於方；至三元九星按山飛布，而不知一卦三山，分陰陽以定山向，與門路收氣之法，又各不同：是明陽宅之有體用，而凡蔣子所為，因時以制宜者，猶未盡得其奧妙也。

It only determines the situation based on water and establishes the dwelling based on the situation, when discussing layers and compartments, it only mentions the number of layers but not the number of compartments; when talking about the auspiciousness of 'intermediate stars,' it only calculates from the floor level, not from the direction; as for the three yuan and nine stars, it only knows how to distribute them according to the main mountain, but does not understand that one trigram governs three mountains, and that the mountains and directions must be determined by yin and yang. Moreover, the calculation method for gathering qi through doors and paths differs from these. It is evident that although this book understands that a yang dwelling has 'body' and 'function,' it has not yet fully grasped the subtlety of Jiangzi's method of adapting to the time.

今以三元運、五子運論其生旺衰死，道若循環，何以同一坎宅，丙向利而丁向不利，丁向利而丙向又不利？均此一運，均此一卦，而吉凶迥相懸絕。《天元歌》云：「九星八卦貴乘時，上下三元各有宜。」又云：「四吉四凶分順逆，父母二卦顛倒輪。」即楊筠松《天玉經》所謂「九星雙起雌雄異，元關真妙處」是也。

Nowadays, using the Three Yuan periods and the Five Sons periods to discuss birth, prosperity, decline, and death, the principles seem to be cyclic and continuous. Then why, for a house sitting on the Kan trigram, is the direction of Bing favorable while the direction of Ding is not? When the direction of Ding is favorable, the direction of Bing becomes unfavorable again. Within the same period and belonging to the same trigram, the fortune and misfortune differ so greatly. The "Tianyuan Ge" says: "The nine stars and eight trigrams are valuable when they align with the right time; the upper and lower three yuan each have their own suitability." It also says: "The four auspicious and four inauspicious trigrams differ in their forward and backward movement; the parents' two trigrams reverse and take turns." This is exactly what Yang Yunsong's "Tianyu Jing" refers to when it says: "The nine stars rise together, but the male and female principles differ; the true subtle point lies in the origin of the yuan." Clearly, within the same trigram, the three mountains are divided into yin and yang, and the flying stars move either in a forward or backward direction, thus resulting in clearly different fortune and misfortune.

九宮飛白，實為陰陽二宅乘時秉令之用。相宅者既奉為圭臬，又不可不知其因時變化，有一卦兩用之妙法。緣取行篋中所攜《相宅要編》《三元奧旨》，編匯而錄之，以質諸同人，名曰《宅法舉隅》，惟俟善反者之有以得其詳也。

The method of the Nine Palaces Flying Stars, also known as "Fei Bai," is indeed a crucial technique for both yin and yang dwellings to align with the right time and command. Since those who practice dwelling assessment take it as a standard, they cannot fail to understand its subtlety of changing with the time and the dual usage of the same hexagram. Therefore, I have compiled and transcribed from the "Essential Compilation for Dwelling Assessment" and "The Profound Meaning of the Three Yuan" that I carry with me when traveling, and compiled them into a book to present to fellow practitioners, naming it "Illustrative Examples of Dwelling Methods," waiting for readers skilled in inference to derive complete understanding from it.

道光壬辰秋八月既望，無錫朱耀旭輪氏識。

In the twelfth year of the Daoguang era (Renchen), in the autumn of the eighth month, on the sixteenth day of the lunar calendar, Wu Xi Zhu Yao, styled Xulun, recorded this.

陽宅地基，亦如陰宅之必得龍脈砂水界氣，但須來勢粗雄闊大，到作宅之地，寬平端正，前面有關攔，左右有擁衛，陽氣氤氳，團聚。在城巿，則鄰舍裡廛，雲連霧列；在鄉村，則比戶接廬，樹木濃茂；在山谷，則山環水抱，收局開陽：皆為吉地。縱局宅之得運失運，前後不同，苟內外六事，有得無失，居之總可平康，丁財常有。

The foundation of a yang residence, like that of a yin tomb, must have a dragon vein, sand hands, and water flow to define the qi flow. However, the coming dragon should be strong and grand, and when it reaches the site where the house is to be built, the terrain should be wide, flat, and upright. In front, there should be "gate barriers," such as case mountains, screens, or buildings, which block the flow of qi. On both sides, there should be embracing and protective features. Yang qi should be thick and rising, gathering without dispersing. In cities, this is reflected in continuous shops and houses, like clouds and mist arranged in rows. In villages, it is shown by houses connected together and dense, thriving trees. In mountainous areas, it is represented by mountains surrounding and water embracing the site, with a tight and enclosed layout facing the sun. These are all auspicious sites. Even if the "situation" and "residence" sometimes align with the right time and sometimes not, as long as the "inner and outer six things"—doors, rooms, beds, stoves, wells inside the house, and bridges, towers, pavilions, terraces outside—are arranged with gains and no losses, living there will ensure safety, health, and constant prosperity and fortune.

陽宅憑水立局：水在南為坎局，水在北為離局，水在東為兌局，水在西為震局，水在東南隅為幹局，水在西南隅為艮局，水在西北隅為巽局，水在東北隅為坤局。四面有水，遠近相等，為中宮局。

A Yang dwelling relies on water to establish the 'layout'. The name of the layout is determined by the trigram opposite the direction of the water, which is the direction the dwelling is situated behind: if the water is in the south (the position of the Li trigram), the dwelling faces south with its back to the north, called the Kan layout; if the water is in the north, it is called the Li layout; if the water is in the east, it is called the Dui layout; if the water is in the west, it is called the Zhen layout; if the water is in the southeast corner, it is called the Qian layout; if the water is in the southwest corner, it is called the Gen layout; if the water is in the northwest corner, it is called the Xun layout; if the water is in the northeast corner, it is called the Kun layout. If there is water on all four sides, and the distances are equal with no particular dominance, it is called the Central Palace layout.

又有水勢旋折，兩面皆水，如由東經南，向西轉北，則近南而遠於西者為坎局，近西而遠於南者為震局；在西南隅而南與西之水，相距適均，即為艮局。如雨水相交，以合襟處而論亦然。更或前後相兼，則為兼局，如坎、離二方俱有水界是也。

There is also the situation where the water flows in a winding and twisting manner with water on both sides. For example, if the water flows from the east through the south, then turns westward toward the north: if the residence is close to the water on the south side but farther from the water on the west side, it is considered a "Kan" situation; if it is close to the water on the west side but farther from the water on the south side, it is considered a "Zhen" situation; if the residence is located in the southwest corner, and the distances to the water on the south and west sides are equal, then it is considered a "Gen" situation. If two streams of water converge, the situation is determined by the point where they meet, known as the "he jin" point, and the principle is the same. Alternatively, if the residence receives water from both the front and the back, it is called a "jian" situation, for example, if there is water coming from both the Kan and Li directions.

立宅或向水背水，左右倚水，總以專用一水，而局真氣純。若在隩隅掛角立宅，止中宮收氣不雜；若前進之左、後進之右，收氣有變矣。一宅分房，衰旺有別，此皆就得水之地言之也。

When establishing a house, whether it faces water, backs against water, or is flanked by water on either side, one must always select a single body of water as the main element. Only in this way can the layout be genuine and the collected energy pure. If the house is built at a corner of a bend in the water, then only the Central Palace will collect energy without mixture; however, the energy collected by the left side of the front section and the right side of the back section will vary. The same house, when divided among different family branches, will result in different fortunes and declines for each branch. The above discussion applies to situations where there is available water to use.

若山居，則認落脈；陸地，則憑行路；巿中，則察街衢。《陽宅得一錄》云：「每逢空缺即為來，一遇遮攔便作止。」辨明來、止二氣，方識嚧吸真機，此局之不可不詳審也。局定而宅之吉凶以分，視運之衰旺為興廢。但宅與水路，相去在二十步內，則重局而輕宅；倘在二十步外，則重宅而輕局，又不可以不知。

If one lives in the mountains, one should identify where the mountain ridges terminate; on plains, one should determine based on the direction of roads; in cities, one should examine the streets. The "Yangzha De Yi Lu" says: "Whenever there is an empty space, it indicates the coming of qi; whenever there is an obstruction, it signifies the stopping of qi." The empty space is the path through which qi enters, and the obstruction is where qi stops. By distinguishing between "coming qi" and "stopping qi," one understands the true mechanism of a dwelling's breathing and circulation. This is why the "layout" must be carefully examined. Once the layout is established, the fortune of the dwelling becomes clear. Then, one should consider the prosperity and decline of the time to judge its rise and fall. However, one must also know: if a dwelling is within twenty steps of water or a road, the layout is more important than the dwelling itself; if it is beyond twenty steps, the dwelling is more important than the layout.

宅址宜取高厚，最忌低溼。周圍體勢，宜方正圓滿，最忌斜缺破碎；稍有不整，宜削去角腳，勿湊作房屋。宅前宜平坦無礙，忌蔽逼沖射。宅內宜前低後高，忌前高後低，又忌前後皆低、中間獨高，前後皆高、中間獨低。左右兩旁，宜高低勻稱，輕重均平，忌一邊高、一邊低，亦忌一邊有廂房、一邊無廂房。

The foundation of a house should be chosen in a high, spacious, and solid place, and it is most undesirable to be in a low, damp area. The surrounding shape and layout should be square and complete, and it is most undesirable to be crooked, missing corners, or broken. If there are slight irregularities, it is better to cut off the corners rather than force the construction of a house. In front of the house, the area should be flat and unobstructed, avoiding being blocked or pressed by something, or being directly attacked by a sharp corner or a straight road. The terrain inside the house should have a lower front and higher back, avoiding a higher front and lower back, as well as both front and back being low with the middle high, or both front and back being high with the middle low. The left and right sides should be evenly elevated and balanced in weight, avoiding one side being high and the other low, or one side having a side room while the other does not.

宜前後略長，忌橫闊如一字，或狹長而太深。宜前後之闊狹相同，忌前闊後狹；如前狹後闊者，則不甚忌。宜中間之闊狹，與前後相同，忌前後皆闊而中間獨狹；如前後皆狹而中間獨闊者，亦在所忌。宜前後一向，忌分金兼左兼右之各殊。宜內外相對，忌樑柱偏左作右之交射。宜零屋之大小長短，位置整齊，忌參差缺陷。

The shape of the building should be slightly longer from front to back, avoiding a horizontal width that looks like the character 「一」. It should also avoid being too narrow and deep. The width from front to back should be consistent, avoiding a wide front and narrow back; a narrow front and wide back is not as much of a problem. The width in the middle should also match the front and back, avoiding a situation where the front and back are wide but the middle is narrow, or the front and back are narrow but the middle is wide, both of which are undesirable. Each section of the building should face the same direction, avoiding 「feng jin」—the detailed directional degrees on the compass—where some are biased to the left and others to the right, differing from each other. The inside and outside should be opposite to each other, avoiding beams and pillars that are biased left or right, crossing and conflicting with each other. Small auxiliary buildings should be neatly arranged in size and length, avoiding disorder, irregularity, and incompleteness.

尤忌正屋完後，接一長坡在側，而坡之盡頭搭一小屋，如踢腳式；又正屋數間，簷下半邊，另接造坡屋一間，及牆上搭椽，有棟無脊；或宅外屋外，添一小屋過路，孤立伶仃。甚或後無止屋，而背有兩旁廂房，名曰「推車」；前後兩旁有廂，均無正屋攔住，名曰「扛轎」；後路狹尖，旁坡斜側，名曰「火星拖尾」；宅內深長，半邊直坡，名曰「木星垂」；廂房在後，高過正堂，名曰「金星卷翅」：種種凶式，皆所當避。

It is especially inauspicious to complete the main house roof and then add a long sloping roof on the side, with a small house at the end of the slope, resembling a person about to kick; it is also bad to have several main rooms and then add another sloping roof only on one side of the eaves, or to add rafters on the wall with a beam but no roof ridge; or to add a small house along the road outside the main house or the main building, standing alone. More serious is when there is no house at the back to stop the flow of energy, but instead there are two side rooms at the back, called 'pushing a cart'; when there are side rooms on both front and back but no main house to block them, called 'carrying a palanquin'; when the rear passage is narrow and pointed, and the side sloping roof is slanting, called 'fire star dragging a tail'; when the depth of the house is long but only one side has a straight slope, called 'jupiter hanging down'; and when the side rooms are behind and higher than the main hall, called 'gold star spreading wings'. These are all凶 patterns based on the forms of the five stars, and all these bad patterns should be avoided.

若正屋外，又傍附從屋，亦宜形勢團密，高低相稱，主輔分明，勿得渙散欺壓。除去諸凶，宅皆合吉，如遇局運又得，自見隆隆日起矣。

If there are additional buildings attached to the main house, they should also be compact and well-organized, with appropriate height and proportion, clearly distinguishing the main house from the auxiliary ones. They must not be scattered or disorderly, nor should the auxiliary buildings overshadow the main house. By eliminating all these unfavorable patterns, the overall shape of the residence will be entirely auspicious. If, in addition, the "layout" and "feng shui period" are also favorable, it is natural to see the family prospering continuously.

二十四山，分隸八卦，每一卦統管三山：壬子癸為坎，屬水；丑艮寅為艮，屬土；甲卯乙為震，辰巽巳為巽，均屬木；丑艮寅為艮，屬土；甲卯乙為震，辰巽巳為巽，均屬木；丙午丁為離，屬火；未坤申為坤，屬未；庚酉辛為兌，屬金；戌乾亥為幹，屬金。

The compass is divided into twenty-four directions, each belonging to one of the eight trigrams. Each trigram governs three directions: the directions Ren, Zi, and Gui belong to the Kan trigram, which corresponds to the Five Phases of water; the directions Chou, Gen, and Yin belong to the Gen trigram, which corresponds to the Five Phases of earth; the directions Jia, Mao, and Yi belong to the Zhen trigram, which corresponds to the Five Phases of wood; the directions Chen, Xun, and Si belong to the Xun trigram, which also corresponds to the Five Phases of wood. (From the phrase 'Chou Gen Yin belongs to Gen' to 'all belong to wood,' the text is repeated once, which is an error introduced during the printing process.) The directions Bing, Wu, and Ding belong to the Li trigram, which corresponds to the Five Phases of fire; the directions Wei, Kun, and Shen belong to the Kun trigram, with the original text 'belongs to Wei' should be 'belongs to earth'; the directions Geng, You, and Xin belong to the Dui trigram, which corresponds to the Five Phases of metal; the directions Xu, Qian, and Hai belong to the Qian trigram, which also corresponds to the Five Phases of metal.

凡立宅，用洛書九宮，以本山主星入中，輪布八方，辨飛星所到之位，生死比旺克洩。坎一白水，坤二黑土，震三碧木，巽四綠木，中五黃土，乾六白金，兌七赤金，艮八白土，離九紫火，此九星五行也。

When establishing a house, the method of the Lo Shu Nine Palaces is used: place the main star corresponding to the mountain facing the house into the Central Palace, then arrange the remaining stars in sequence to the eight directions. Determine the relationship between the flying stars and the direction they reach, comparing them with the inherent energy of each palace, whether they are mutually generating, mutually controlling, harmonious, in their prime, controlling, or draining. The assignment of the nine stars to the palace positions and the Five Phases is as follows: the Kan Palace (one white) belongs to water, the Kun Palace (two black) belongs to earth, the Zhen Palace (three green) belongs to wood, the Xun Palace (four green) belongs to wood, the Central Palace (five yellow) belongs to earth, the Qian Palace (six white) belongs to metal, the Dui Palace (seven red) belongs to metal, the Gen Palace (eight white) belongs to earth, and the Li Palace (nine purple) belongs to fire. This is the Five Phases of the nine stars.

如坎山，則以一白主星入中順飛：二黑到幹，克山，為煞氣方；三碧到兌，四綠到艮，皆受山之生，為洩氣方；五黃到離，為關煞方；六白到坐山坎，為生氣方；七赤到坤，亦為生氣方；八白到震，克山，為煞氣方；九紫到巽，受山之克，為死氣方。

For example, a house facing the Kan direction, the one white star is placed in the central palace and flies in order: the two black (earth) star flies to the Qian palace, earth controls the water of the Kan mountain, this direction is the 'soul killing direction'; the three green (wood) star flies to the Dui palace, the four green (wood) star flies to the Gen palace, wood is generated by the Kan water, thus exhausting the mountain's qi, these two directions are the 'exhausting qi directions'; the five yellow star flies to the Li palace, which is the 'dangerous direction'; the six white (metal) star flies to the sitting mountain Kan palace, metal generates water, which is the 'life qi direction'; the seven red (metal) star flies to the Kun palace, which also generates water, thus also the 'life qi direction'; the eight white (earth) star flies to the Zhen palace, earth controls water, which is the 'soul killing direction'; the nine purple (fire) star flies to the Xun palace, fire is controlled by the Kan water, which is the 'death qi direction'.

再就飛星所坐宮卦，看其生死比和割洩，有無救化受制，審定吉凶。如坎宅，坤方見七赤，化生；艮方見四綠，制煞；二黑到幹，洩煞，減凶；八白到震，煞受剋制，減凶：諸如此類，皆宜細究。凡生氣黑碧綠赤，皆以吉論。五黃，非他生可比，不論生克，皆凶。紫白遇死氣為魁星，退氣為善曜，均作財論。

After that, one should examine the primary hexagram corresponding to the palace where the flying star lands, and determine whether the star and the palace are in mutual generation, death, harmony, cutting, or leakage. One should also check if other stars can help to resolve or control the situation, and thus determine the fortune as favorable or unfavorable. Taking the Kan house as an example: the Kun palace belongs to earth, and the seven red gold star is present. Earth generates gold, and gold generates water, which is a chain of transformation and generation. The Gen palace belongs to earth, and the four green wood star is present. Wood can overcome earth, so the harmful earth is controlled by wood. The two black harmful earth star flying to the Qian palace, which belongs to metal, earth generates metal, and the harmful energy is released, thus reducing the bad effect. The eight white harmful earth star flying to the Zhen palace, which belongs to wood, the harmful earth is controlled by wood, thus reducing the bad effect. Such cases should all be carefully examined. All stars that contribute to life qi, namely the two black, three green, four green, and seven red stars, are considered favorable. However, the five yellow star is unique and cannot be treated the same as the others. Whether it generates or overcomes me, it is always considered harmful. The nine purple and one white, six white, and eight white stars, which are the "purple and white" auspicious stars, if they fall in a position of death qi, they can be regarded as "Kui Star," and if they fall in a position of retreat qi, they can be regarded as "Shan Yao," and both are considered beneficial for wealth.

凡宅應建層數，及各層吉凶，用河圖五行與坐山論生旺克洩死。一六水數，二七火數，三八木數，四九金數，五十土數，配合一生一成，此河圖先天之數也。一層屬水，二層屬火，三層屬木，四層屬金，五層屬土，六層至十層，照五層按次而數，再多亦如之。其層之五行，宜與坐山五行，相生比和，不宜克洩衰死。

The number of floors a house should have and the auspiciousness or inauspiciousness of each floor are determined by matching the Five Phases of the River Chart with the mountain facing the house to assess generation, prosperity, overcoming, leakage, and death. The numbers of the River Chart are: one and six belong to water, two and seven to fire, three and eight to wood, four and nine to metal, five and ten to earth. One is the generating number, six is the completing number, and they are paired in pairs, which is the original number of the River Chart. Therefore, the first floor belongs to water, the second to fire, the third to wood, the fourth to metal, and the fifth to earth. The sixth to tenth floors follow the same order as the first to fifth, and this pattern continues for more floors. The Five Phases of each floor should harmonize with or generate from the Five Phases of the mountain facing the house, and should not show relationships of overcoming, leakage, decline, or death.

如坎宅宜三層六層，忌五層；離宅，宜五層七層，忌六層；震巽宅，宜三層七層，忌九層五層；乾兌宅，宜五層六層，忌三層七層；艮坤宅，宜四層五層，忌三層。

For example: A house facing the坎 (Water) trigram should be three stories (wood, which is nourished by water, with connected energy) and six stories (water, which harmonizes with the facing mountain), but should avoid five stories (earth which restrains water). A house facing the离 (Fire) trigram should be five stories and seven stories (seven is fire, which harmonizes with the facing mountain), but should avoid six stories (water which restrains fire). A house facing the震 (Thunder) or 巽 (Wind) trigrams, which belong to wood, should be three stories (wood, which harmonizes) and seven stories, but should avoid nine stories (metal which restrains wood) and five stories. A house facing the乾 (Heaven) or 兑 (Lake) trigrams, which belong to metal, should be five stories (earth which generates metal) and six stories, but should avoid three stories and seven stories (fire which restrains metal). A house facing the艮 (Mountain) or 坤 (Earth) trigrams, which belong to earth, should be four stories and five stories (earth, which harmonizes), but should avoid three stories (wood which restrains earth).

又如坎宅，第一層屬水，比和吉，第二層屬火，受宅之克，大凶，第三層受宅之生，最吉，第四層屬金，生宅雖吉洩氣，第五層屬土，克宅凶，六層以上，悉依此斷，各宅可以類推。至各層各有吉間，但就其中，辨而擇之，與年運主命相合，亦可節取，不必概棄。

Taking the Kan dwelling as an example: the first floor belongs to water, which harmonizes with the main mountain, thus it is auspicious; the second floor belongs to fire, which is overcome by the Kan water, hence it is extremely inauspicious; the third floor belongs to wood, which is generated by the water qi of the main dwelling, thus it is most auspicious; the fourth floor belongs to metal, which can generate the main dwelling's energy, although it is generally auspicious, it is also considered as the metal qi of the floor being drained away; the fifth floor belongs to earth, which in turn overcomes the main dwelling, thus it is inauspicious. Floors above the sixth can be judged in the same way, and other dwellings can be similarly analyzed. As for each floor, there are also auspicious rooms within; as long as they are discerned and selected, if they harmonize with the current year's fortune and the owner's birth destiny, they can be used accordingly, without necessarily discarding the entire floor just because it is inauspicious overall.

其各層吉凶方位，則仍用洛書九宮起宅星入中，輪布八方，推看吉凶。旁屋，則從其位本宮（正屋）起星飛布，以定吉凶。蔣法止論層數五行，不論層星五行，簡捷明當。

As for the auspicious and inauspicious directions within each level, the Lo Shu Nine Palaces are still used. The main star of the house is placed in the Central Palace, and then arranged around the eight directions in sequence to determine auspicious and inauspicious positions. For the side buildings, their stars are calculated from the palace they are located in (relative to the main house), and then spread out to determine auspicious and inauspicious positions. Master Jiang's method only considers the Five Phases of the number of floors, without separately considering the Five Phases of the floor stars, which is concise, clear, and appropriate.

凡間數，宜單不宜雙。書云：「三間吉，四間凶，五間定有一間空，七間定有兩間空。」此大略也。其數亦用河圖五行與坐山及各層，較量生克，辨其屋數宜用若干間。又以洛書九宮起間星，與本山本層方位論生克吉凶。其星挨層而起，先辨宅向陰陽，分陽左陰右數起，從本宅主星起第一間，以次排去。

The number of rooms should be odd rather than even. The book says: "Three rooms are auspicious, four rooms are inauspicious, five rooms will certainly have one empty room, seven rooms will certainly have two empty rooms." This is only a general statement. The number of rooms is also determined by the Five Phases according to the River Chart, in relation to the main mountain and each floor, to judge the favorable or unfavorable aspects. Additionally, the "room star" is calculated according to the Lo Shu Nine Palaces, and it is compared with the direction of the main mountain and the floor to determine auspiciousness or inauspiciousness. The room star is calculated sequentially by floor: first determine whether the main direction of the house is yin or yang. If it is yang, count from the left; if it is yin, count from the right. The main star of the house is counted as the first room, and then continue in order.

陽宅只成，起間星法，各種不同，幾於無可適從。蔣法間星起於方，不再起於層，正屋不拘第幾層，皆從坐山之方起，旁屋從坐宮之方起。如坐山幹坎艮震為陽，在內朝外，從左邊數至右；巽離坤兌為陰，在內朝外，從右邊數至左。

Different methods for calculating the "Jian Xing" (interval star) in books on Yang宅 (positive dwelling) are varied and confusing, making it difficult for people to follow. Master Jiang's method calculates the Jia Xing based on direction rather than floor level: the main house, regardless of which floor it is on, starts from the direction of the seat mountain; side houses start from their own seat direction. For example, if the seat mountain is Qian, Kan, Gen, or Zhen, which belong to the Yang category, when a person is inside the house looking out, they count from the left to the right. If the seat mountain is Xun, Li, Kun, or Dui, which belong to the Yin category, they count from the right to the left.

坎宅一白為主，則朝外左手第一間，數起一白，第二間二黑；離宅九紫為主，則朝外右手第一間，數起九紫，第二間一白。不論何層，均起於宅星，每層另數，不相連接，蓋一宅一太極，而一層又有一層之太極，無混亂牽連之理也。

For a house with the main star of the Water Trigram (One White), one should look outward and count starting from the first room on the left hand, numbering One White, then the second room as Two Black, and so on in sequence. For a house with the main star of the Fire Trigram (Nine Purple), one should look outward and count starting from the first room on the right hand, numbering Nine Purple, then the second room as One White, and so on in sequence. Regardless of which floor it is, the counting should start from the main star of the house itself. Each floor should be counted separately, without connecting to the floors above or below. Because a house has its own Taiji (Supreme Ultimate), and each floor also has its own Taiji. There is no logical reason for them to be mixed or connected with each other.

至於零屋，看各方位，以宅星為主，辨其入中所飛何星到方，與坐宮論生克衰旺，而其間星數法，只就其方起：坐震，則起三碧；坐兌，則起七赤，從屋不從宅，各不相借。如此，則某宅某方之主星有定，而間星之吉凶，亦有準矣。非如《陽宅集成》，幾層相連而數，或按前後各層之分屬何星而數，或正屋連及旁屋而數，皆不可從，當以蔣法為主。

As for small auxiliary buildings, their orientation should be considered based on their respective directions, still taking the main dwelling's star as the basis. After determining which star enters the center and flies to a particular direction, it should be compared with the palace where the building is located to assess its generating, overcoming, decline, and strength. The method for calculating the intermediate stars is to start counting from the direction where the building is located: if it faces the east, start with the three-green star; if it faces the west, start with the seven-red star. The intermediate stars follow the building rather than the main dwelling, and they do not borrow from each other. In this way, the main star of a particular direction in a dwelling is clearly determined, and the fortune of the intermediate stars is also measured accurately. This is different from the "Yangzai Jicheng" which sometimes counts several layers together, or counts the stars of each layer separately according to front and back, or combines the main house with the side houses for counting—these methods should not be followed. Instead, the method of Jiang should be used as the main reference.

凡運有三：有河圖五子運，有洛書三元大運、小運。以河圖運論體，以洛書論用。河圖數十，一六屬水，二七屬火，三八屬木，四九屬金，五十屬土。以六十年分，按五子起運：甲子至乙亥為水運，丙子至丁亥為火運，戊子至己亥為木運，庚子至辛亥為金運，壬子至癸亥為土運，各十二年，依次而行，所謂五子運也，凡論層間何數之得運失運用此法。

There are three types of destiny cycles: the first is the 'Five Sons Cycle' from the River Chart, and the second and third are the major and minor cycles from the Lo Shu. The River Chart's cycles are used to discuss 'body' (the inherent nature), while the Lo Shu's cycles are used to discuss 'function' (the application). The numbers of the River Chart total ten: one and six belong to water, two and seven to fire, three and eight to wood, four and nine to metal, and five and ten to earth. A cycle lasts sixty years, divided into five 'zi' years to start the cycles: from Jiazi to Yihai is the water cycle, from Bingzi to Dinghai is the fire cycle, from Wuzi to Jihai is the wood cycle, from Gengzi to Xinhai is the metal cycle, and from Renzi to Guihai is the earth cycle. Each cycle lasts twelve years and proceeds in order, which is called the 'Five Sons Cycle'. Whenever discussing whether a number of floors or spaces is in harmony with the cycle or not, this method is used.

洛書數九，一白屬水，二黑屬土，三碧屬木，四綠屬木，五黃屬土，六白屬金，七屬金，八白屬土，九紫屬火。配列九宮，分按三元起運，每元管六十年：上元六十年，一白統之，為水旺；中元六十年，四綠統之，為木旺；下元六十年，七赤統之，為金旺：所謂三元大運也。

The numbers of the Luo Shu are nine: one white belongs to water, two black belongs to earth, three green belongs to wood, four green belongs to wood, five yellow belongs to earth, six white belongs to metal, seven red belongs to metal (the original text is missing one 'red'), eight white belongs to earth, and nine purple belongs to fire. These nine stars are arranged in the nine palaces, and each is assigned according to the three periods of time, each period lasting sixty years: the upper period for sixty years is governed by one white, which is the time when water is strong; the middle period for sixty years is governed by four green, which is the time when wood is strong; the lower period for sixty years is governed by seven red, which is the time when metal is strong. This is known as the 'Three Periods of Great Destiny'.

各就一元之中分之，則每宮管二十年：上元前二十年，一白司令；中二十年，二黑司令；後二十年，三碧司令。中元前二十年，四綠司令；中二十年，五黃司令；後二十年，六白司令。下元前二十年，七赤司令；中二十年，八白司令；後二十年，九紫司令：所謂三元小運也，凡論局宅之得運失運用此法。

Each of the three major periods is further divided into three parts, each governing a period of twenty years. The first twenty years of the upper period are ruled by the White Star (一白); the next twenty years by the Black Star (二黑); and the last twenty years by the Green Star (三碧). The first twenty years of the middle period are ruled by the Green Star (四绿); the next twenty years by the Yellow Star (五黄); and the last twenty years by the White Star (六白). The first twenty years of the lower period are ruled by the Red Star (七赤); the next twenty years by the White Star (八白); and the last twenty years by the Purple Star (九紫). This is known as the "Three Minor Periods" (三元小运). Whenever discussing the fortune or misfortune of a "situation" (局) or a "residence" (宅), this method is used.

以局宅受生者為生氣，局宅所生者為退氣，局宅受克者煞氣，局宅所克者為死氣，比和者為旺氣。按宅分宮，必按元分運，生旺宜興，運未來而仍替；退煞當廢，運方交則尚榮。其吉凶，俱從元運變化。

All qi coming into the palace and the dwelling is called "Life Qi"; qi generated by the palace and dwelling but then dispersed is called "Retreating Qi"; qi coming to overcome the palace and dwelling is called "Malevolent Qi"; qi overcome by the palace and dwelling is called "Death Qi"; and qi with the same Five Phases as the palace and dwelling is called "Prosperous Qi". Since the palace is divided into nine palaces, the years must be divided according to the original principles to determine the cycles: if a palace originally belongs to a prosperous phase and should be flourishing, but the cycle has not arrived, it will still decline; if a palace originally belongs to a retreating or malevolent phase and should be abandoned, but the cycle has just begun, it will still remain prosperous. Thus, good and bad fortune change entirely according to the original principles and cycles.

凡看陽宅，先看坐山及外六事之方，行運與否，次論層數間數，與六事之方或行大運或行小運均吉否，則佈置六事，各方得宜，而圖書二運未交，僅可小康。且一卦之先後天運，固可合而論，九宮交運之卦，有於河圖之數，同宗作偶者，亦當參看，再兼流年九星生克，分辨吉凶，其休咎得失，判然有定矣。

When examining a yang residence, first consider the direction of the main mountain and the positions of the six external matters to see if they are in a favorable period. Next, evaluate the number of floors, rooms, and the directions of the six matters, regardless of whether it is a major or minor period, to determine if they are all auspicious. If the six matters are properly arranged and each direction is suitable, but the two kinds of periods from the River Chart and the Lo Shu have not yet arrived, then only a moderate level of prosperity can be expected. Furthermore, the Earlier Heaven (original) and Later Heaven (posterior) periods of a hexagram can be discussed together. If the hexagram currently undergoing a period change in the nine palaces coincides with the numbers of the River Chart in the same lineage and forms an even pair (such as 1 and 6, 2 and 7, etc.), it should also be considered. Then, take into account the flowing stars of the current year and their relationship with the native palace in terms of generation and overcoming, to distinguish between auspicious and inauspicious outcomes. In this way, the fortune and misfortune, gains and losses become clearly determined.

（凡宅，氣口坐山並重；若論流年，則氣口重而坐山輕。）

When examining a yang dwelling, the "qi mouth" and "sitting mountain" are equally important; however, if focusing specifically on the auspiciousness or misfortune of the current year, the "qi mouth" is more significant than the "sitting mountain."

邱平甫云：「諸家年月多差誤，惟有紫白卻可憑，值年九星逐宮轉，生旺休囚仔細分。」又云：「八山最怕五黃來，縱有生氣絕資財，凶中又遇堆黃到，重重災禍哭聲哀。」

Qiu Pingfu said: "The methods of various schools in calculating the auspicious and inauspicious of years and months often contain errors, but the Purple and White Nine Stars can be relied upon; the star of the current year moves through each palace in sequence, and one must carefully distinguish whether it is in a state of birth, prosperity, decline, or confinement in each palace." This means that the methods used by different schools to calculate the auspiciousness of years and months often contain errors, but the Purple and White Nine Stars can be trusted; the star of the current year moves through each palace in turn, and one must carefully determine whether it is in a state of birth, prosperity, decline, or confinement in each palace. He also said: "The eight directions most fear the arrival of the Five Yellow; even if the direction originally belongs to life qi, it will result in the loss of wealth; if a凶 direction is further overlapped by the Five Yellow, there will be repeated disasters and cries of sorrow." This means that the eight directions most fear the arrival of the Five Yellow; even if the direction originally belongs to life qi, it will lead to the loss of wealth; if it is already a凶 direction and is further overlapped by the Five Yellow, there will be repeated disasters and cries of sorrow.

凡陽宅，欲知何年發福發禍，須查其年何星入中宮，飛布各方，以斷吉凶；再查每月入中星，及飛布各方星，以斷某月，應驗極準。其例，以上元甲子起白，中元甲子起四綠，下元甲子起七赤，按年逆輪入中，順布各年入中星之原位，及五黃所到之方，極凶，不可侵犯。

For a yang dwelling, to know which year brings good fortune and which brings misfortune, one must check which star enters the Central Palace in that year, then distribute it to the eight directions, using this to judge auspiciousness or inauspiciousness. Next, check the star entering the Central Palace each month and how the monthly star spreads to the eight directions, using this to determine the fortune of each month, which is very accurate. The method of calculation is: in the first jiazi year (upper period), the star starts from one white; in the middle jiazi year, it starts from four green; in the lower jiazi year, it starts from seven red. Each year, the star entering the Central Palace follows the order in reverse, then spreads to the eight directions in sequence. The original position of the star entering the Central Palace each year and the direction where the five yellow star flies to are extremely inauspicious and should not be disturbed.

餘就各方各間，與原星，並論其生旺克洩，吉凶不同，或吉凶雜乘，或吉凶加並，有無太歲、戊己、歲破、三煞等臨位，審察分辨，並宅運之得失參之，以定禍福。再有月建吉凶星神，禍福加重。

The other directions and spaces should also combine the flying stars of the current year with the original stars of the house to assess their generation, prosperity, overcoming, and depletion, resulting in different auspicious or inauspicious outcomes: sometimes auspicious and inauspicious elements coexist, sometimes similar auspicious or inauspicious factors overlap and intensify; one must also check whether the position is affected by the sovereign star, Wu Ji Doutian, annual destruction, three evils, and other deities, examining and distinguishing them one by one, then combining with the gains and losses of the house's current fortune to determine fortune and misfortune. If the auspicious or inauspicious stars of the month builder also affect this position, both fortune and misfortune will be intensified accordingly.

（年月神煞，流年以太歲、歲破、三煞、戊己、都天值年九星，大將軍、五黃為重；月家，以月建、大月建、月破、月三煞、月五黃、戊己泊宮、太歲泊宮、歲破泊宮、大將軍泊宮為重。）

Among the heavenly and earthly influences of the year and month, the layer of the flowing year emphasizes the Tai Su, Sui Po, San Sha, Wu Ji Du Tian, the value year nine stars, Da Jiang Jun, and Wu Huang. The layer of the month emphasizes the Month Builder, Da Yuesheng, Month Breaker, Month San Sha, Month Wu Huang, as well as the respective palaces where Wu Ji, Tai Su, Sui Po, and Da Jiang Jun are located.

蔣法分元定運，以一卦統論三山，故言元運者，只概論其卦，以卦起運，分別山方衰旺。豈知一卦三字，陰陽又各有異：乾亥壬、艮寅甲、巽巳丙、坤申庚十二字為陽，子癸丑、卯乙辰、午丁未、酉辛戌十二字為陰，凡開山立向，必宜詳辨。

Jiang's method divides into three yuan and determines the qi and destiny, using one hexagram to cover three mountains. Therefore, those who discuss yuan and destiny often only generally talk about that hexagram, using the hexagram to determine the destiny, distinguishing the decline and prosperity of each mountain and direction. But they do not realize that the three characters covered by one hexagram have different yin and yang: the twelve characters of Gān, Hài, Rén, Gèn, Yín, Jiǎ, Xùn, Sì, Bǐng, Kūn, Shēn, Gēng belong to yang; and the twelve characters of Zǐ, Kuí, Chǒu, Mǎo, Yǐ, Chén, Wǔ, Dīng, Wèi, Yǒu, Xīn, Xū belong to yin. Whenever establishing a mountain and determining the direction, one must carefully distinguish them.

而陽宅猶重向首之星，務求生旺得令。法用元運飛輪，向首得何星卦，卦明陰陽順逆，挨布八方，看其何者生旺，何者衰死。所謂生旺衰死，乃因時變遷，運中分得之生旺衰死，非原定方位上之生旺衰死也。

And for a yang dwelling, particular emphasis is placed on the "direction of the front" — the direction the house faces — regarding the flying stars. It is essential that the star at this direction is both born and thriving, in harmony with the current season. The method involves using the current cycle's main star, placed in the center, to rotate the flying stars. Then, looking at the star that appears in the direction of the front, one determines which star it is and which trigram it belongs to. Once the trigram is clear, one distinguishes between yin and yang, and whether the stars are flying in a forward or reverse direction, then sequentially arranges them in the eight directions. One then identifies which direction is thriving and prosperous, and which is declining and dying. The concept of thriving, prosperous, declining, and dying here refers to changes over time, within the current cycle, rather than fixed and unchanging characteristics inherent to each direction.

向首陰陽既定，一切門路收氣，按位分房，安置六事，俱此判剖吉凶，參看年月。一卦之中，各有區別，興衰互殊，瞭如指掌。否則向丙向丁與向午，兼左兼右，混然無別，何以同在一卦，榮枯隆替，先後異轍，迥然不同？

Once the yin and yang of the main direction is determined, the method of gathering energy through the entrance, the division of rooms according to directions, and the placement of the six matters are all judged for their auspiciousness or inauspiciousness based on this. Then the current year and month are also considered. Within the same hexagram, each mountain has its own distinctions, with different rises and declines, and this is clearly understood. Otherwise, if facing Bing, Ding, or Wu, or various intermediate directions, they are all treated as the same without distinction, how can we explain that within the same hexagram, prosperity and decline occur in different sequences, as if they were two entirely different paths?

九宮按元立宅，另有圖訣，楊曾以來，傳至杜陵，一線薪傳，知者甚少，而其法實探河洛之精微秘妙，非得其人，不輕授受。總之八卦九星，靜則隨方而定，動則依次而行：以山卦入中飛布為體，方固隨星而易；以運卦入中飛布為用，星復隨運而移。凡各向之分陰分陽，又不得拘各宮板定之陰陽，而昧於天機之妙用也。

According to the original system, the nine palaces are used to establish the dwelling, with accompanying diagrams and rules. This method has been passed down from Yang Yunsong and Zeng Wenchan, continuing through Du Ling to Jiang Dahong, transmitted in a single line, known by very few. This method indeed reveals the subtle and profound secrets of the River Chart and the Lo Shu Square. Without such people, it would not be easily transmitted. In summary, the eight trigrams and nine stars remain fixed when stationary, according to their directions. When in motion, they follow a sequence. Using the trigram of the main mountain in the center to spread out is called 'body', and the direction changes accordingly with the flying stars. Using the trigram of the current era in the center to spread out is called 'use', and the flying stars change accordingly with the era. For the division of yin and yang in each direction, one should not be rigidly bound by the original fixed yin and yang of each palace, lest one miss the subtle workings of heaven's mechanism.

「四凶四吉分順逆，父母二卦顛倒輪，向首一星災福柄，去來二口死生門」，此《天元歌》言挨星之法也。八卦分作大陰陽兩卦，四凶卦歸一卦，四吉卦歸一卦，得運合元為吉，失運失元為凶。顛倒輪之，以取四吉卦之星，而去四凶卦之星。四吉之中，又以天心正卦為真吉，將來之卦為次吉，已過之卦則不用。

"The four evil stars and four good stars are divided into favorable and unfavorable directions; the parents' two trigrams are reversed and alternate; the star at the front direction holds the power of calamity and blessing; the incoming and outgoing mouths of the water path are the gates of life and death." This is from the "Tianyuan Ge" discussing the method of aligning stars. The star at the front direction holds the power to determine calamity and blessing; the incoming and outgoing mouths of the water path are the gates determining life and death. The eight trigrams are divided into two groups: the four evil trigrams are grouped into one, and the four good trigrams are grouped into one. When the current fortune aligns with the original principle, it is considered good; when it does not align, it is considered evil. The phrase "reversed and alternating" means reversing the order of favorable and unfavorable directions to select the four good trigrams and discard the four evil trigrams. Among the four good trigrams, the one that is currently in command is the true good trigram, the next one that will be in command is the secondary good trigram, and the ones that have already passed are no longer considered.

各局界氣，取先後天卦氣俱到。訣曰：「先天乾六是離蹤，巽入脈應坤宮，坎水來時朝至兌，坤二坎一脈和通，艮八乾金為朋友，七金四木氣相從，離九龍來定震位，脈出天三地八功，後天來龍先天向，陽神收定氣交融。」得水者當知本身送龍水為來水，出口水為去水，取先後天相照清楚，去水要得四吉星，路氣同論。

Each section defines the flow of energy, requiring both the Earlier Heaven Trigram energy and the Later Heaven Trigram energy to be present at the same time. The mnemonic says: "The Earlier Heaven Trigram Six is the trace of Li, Xun enters the pulse corresponding to the Kun palace; When the water of Kan comes, it faces the direction of Dui, the pulse of Kun two and Kan one connects smoothly; Gen eight and the metal of Qian are friends, seven metal and four wood energies follow each other; The nine dragons of Li determine the position of Zhen, the pulse emerges from the Heaven Three and Earth Eight power; The coming dragon uses the Later Heaven direction to recognize, while the direction is determined by the Earlier Heaven Trigram, so the energies of yin and yang can merge and stabilize. As for water, one should know that the water that follows the dragon and protects the dragon's energy is called 'coming water,' and the water that flows out is called 'going water'; one must clearly correspond the Earlier Heaven and Later Heaven Trigram positions, and the going water must fall on the four auspicious stars. The energy of roads is treated in the same way as water energy."

（流來為來，流去為去，故乾水出口是去。若濱漊不通，支水流出之口，正江湖溪蕩流入之口，則以大水流入支為來，而以濱底為止水，詳見《歸厚錄·來情篇》。）

When water flows in, it is considered 'coming' (来), and when it flows out, it is considered 'going' (去). Therefore, the outlet of a main river naturally counts as water going out. If there are dead water channels like bays or small streams that do not connect, and the outlet of a tributary happens to be where a major river, lake, stream, or pond flows in, then the inflow of the large water into the tributary is considered 'coming', and the end of the bay or branch is considered 'still water' (止水). See "Return to Thickness Records · Coming Water Chapter" for details.

（按運論星，總以得運為生，將來為旺，已過未來為衰死，不專以紫白為吉，碧綠黑赤黃為凶。凡得運與將來者俱吉，失運者凶，惟紫白為善曜，五黃失運極凶，餘星失運均不利，以星與星之生克相參，應驗極準。）

According to the theory of the great cycle, the stars are generally considered as 'born' when they are in the current cycle, and 'prosperous' when they are about to enter the current cycle. Those that have already passed or are far from arriving are considered 'declining' or 'dead'. One should not simply regard the purple and white stars as auspicious and the green, black, red, and yellow stars as inauspicious. In fact, stars that are in the current cycle or about to enter it are auspicious, while those that have lost their cycle are inauspicious. However, the purple and white stars themselves are inherently benevolent, while the five yellow star becomes extremely inauspicious when it loses its cycle. Other stars also become unfavorable when they lose their cycle. Furthermore, one should consider the mutual generation and overcoming relationships between stars, which are highly accurate.

以上十八圖，楊筠鬆鬆授之曾文辿，以後代有傳人，至我朝平階蔣公，得此法於無極子，晚年授會稽姜汝皋諸人，均以口授而無刊本。大江左右，傳述差誤，閒有得是訣者，又多講元空而遺實地，不知天依形，地附氣，形與氣不可偏廢，但有體用本末之不同。

The above eighteen star charts were passed down by Yang Yunsong to Zeng Wenchan (the text originally mentions "Jun Song" with an extra "Song" character). Since then, there have been successors in each generation. Later, during the current dynasty, Mr. Jiang Pingjie obtained this method from Wuji Zi, and in his later years, he passed it on to people such as Jiang Rucao from Kuaiji. This transmission was done orally and through listening, without any printed editions. As these charts were passed down along the Yangtze River, many errors arose. Occasionally, those who obtained this oral诀 would focus mainly on the principles of Yuan Kong li qi, neglecting the actual terrain forms. They did not understand that heaven depends on form and earth depends on qi, and that form and qi should not be neglected. There is only a distinction between body and use, and between origin and end.

予講求蔣法，於《天驚訣》《古鏡歌》諸書而外，得有此九局十八圖，另有天地人三圖，及分卦五十四圖。庚寅歲，在西粵，晤平樂太守俞苕琴先生，言及地學，出書數種見示，內有《作法真傳》一帙，與子藏本一字不爽。

I have been studying Jiang Fa, in addition to books such as the "Heavenly Alarm诀" and "Ancient Mirror Song," I have also obtained these nine sections and eighteen diagrams, along with three diagrams of Heaven, Earth, and Humanity, as well as fifty-four diagrams for dividing trigrams. In the year Gengyin, while in Guangxi, I met Mr. Yu Tiaocin, the magistrate of Pingle, and we discussed geomancy. He showed me several books, among which was a single volume titled "True Transmission of Methods," which was exactly the same as the copy I had.

丁酉秋日，遊大梁，晤蓉屏程君，談論之下，索取真訣，爰出此十八圖相贈，附刻《宅法舉隅》之內，以公同好，庶真傳日久不沒。並望習是術者，務知先體而後用，忽致忘本而逐末也。旭輪氏識。

In the autumn of the Dingyou year, I traveled to Daliang and met Cheng Rongping. During our conversation, he asked me for the true秘诀, so I took out these eighteen diagrams and presented them to him. I inscribed them within the book "Illustrative Examples of Dwelling Methods" to share with fellow enthusiasts, hoping that the true transmission would not be lost over time. I also hope that those who study this branch of numerology will understand the importance of first establishing the "body" (the fundamental principles) before discussing the "application" (the practical techniques), and not forget the root in pursuit of superficial details (the original text mistakenly says "hu" instead of "bu"). Xu Lun's record.

凡在宅內之事，如門戶、房、床、灶、井等類，總稱六事，其實不止於六也。局山層閒，靜而屬陰，六事動而屬陽，陽凶能勝陰吉，靜吉難壓動凶，故六事之關係甚重。專從宅上，輪布九星，宜在本宅生旺方，忌在關煞死退方；亦宜在本層本閒之吉方，忌在凶惡方；又宜與主命納音五行相合，及東西四命吉方，並查小運流年。

All things inside the house, such as the gate, rooms, bed, stove, well, and similar items, are collectively called "six matters" (liu shi). In reality, there are more than six items. "Jiu xing" (nine stars), "shan" (mountains), "ceng" (layers), and "jian" (spaces) are static and belong to yin; while the six matters are dynamic and belong to yang. Yang's evils can overcome yin's good fortune, and the good fortune in static places cannot counteract the evil in dynamic places. Therefore, the relationship of the six matters is very important. Focusing solely on the distribution of the nine stars within the house: the six matters should be placed in the direction of the house's life qi (sheng qi) and prosperity qi (wang qi), and should be avoided in the directions of kuan sha (obstruction and calamity), death qi (si qi), and retreat qi (tui qi). They should also be placed in the auspicious directions of the current floor and space, avoiding evil directions. They must also be compatible with the owner's birth nayin sound element (na yin wu xing), and with the auspicious directions of the East Four Directions and West Four Directions. At the same time, they should be checked against the minor years and current year. (The original text "ceng xian" refers to "ceng jian," where "xian" is a variant form of "jian.")

如坎宅，一白入中，二黑到幹，黃到離，八白到震，則幹離震本是煞方，一白層閒亦然。若交二黑、五黃、八白運，大凶；或煞方有高壓沖射，縱不得運，遇流年之煞星飛加，及戊己、五黃諸凶星迭臨，亦應有禍，倘更動作，其凶愈速。至流年月建凶星飛到，即非本宅層間之煞方，亦防發禍，凡吉方之準此斷之。

For example, in the case of a house facing the Water Trigram (Kan), the first white (Yi Bai) is placed in the center and spread out: the second black (Er He) goes to the Heaven Trigram (Qian), the fifth yellow (Wu Huang) goes to the Fire Trigram (Li) (the original text says 'Huang to Li' but is missing the character 'Wu'), and the eighth white (Ba Bai) goes to the Thunder Trigram (Zhen). The directions of Qian, Li, and Zhen are originally凶 directions. The layers and rooms associated with the first white are also treated in the same way. If during the period when the second black, fifth yellow, and eighth white are in command, it will be extremely dangerous. Or if there are tall buildings pressing down or sharp corners shooting towards these凶 directions, even if the凶 stars are not in command during that period, once the flowing year's凶 stars arrive and combine with them, or if the Wu Ji Du Tian, Wu Huang, and other凶 stars continuously arrive, misfortunes will still occur. At this time, if one starts construction, the misfortune will come more quickly. As for凶 stars from the flowing year or the month builder arriving, even if those directions are not originally凶 directions for the house, one should still be cautious of misfortunes. All good directions should be judged in the same way.

前曰門，屬陽；後曰戶，屬陰，取天門地戶之義。門用偶，戶用奇，陰陽交濟也。門常開，戶常閉，陽闢陰翕也。前後門戶宜稱，後戶不得高於前門，天尊地卑也。宅內門不宜多，門不宜高過於壁，尤忌雜亂開門，氣散不聚。開門對柱，二門夾柱，三門相對，式如品字，兩脅開門，棟下開門，屋大門小，屋小門大，並門前有直屋、直路、直水、直塹、直牆、直塘、直岸、樹、石、廟、冢，當門沖對，不論宅之前後，皆忌。

The front part is called "men," belonging to yang; the back part is called "hu," belonging to yin, symbolizing "heavenly gate" and "earthly gate." The number of panels in the door should be even, while the number of panels in the hu should be odd, representing the interaction and balance of yin and yang. The men is usually left open, while the hu is usually closed, reflecting the principle that yang governs expansion and yin governs contraction. The front men and the back hu should be in harmony, with the hu not higher than the men, as heaven is exalted and earth is humble. There should not be too many doors within the house, and doors should not be higher than the walls. It is especially inauspicious to have doors opened in a disorderly manner everywhere, as this causes the qi to scatter rather than gather. There are also various other taboos: opening a door directly facing a pillar; having two doors enclosing a pillar; three doors facing each other in a "pin" shape; opening doors on the sides of the house; opening doors beneath the roof beams; and having a large house with a small door or a small house with a large door. If there is a straight building, straight road, straight water, straight ditch, straight wall, straight pond, or straight bank directly in front of or behind the door, or if there are trees, stones, temples, or tombs directly facing the door, it is considered inauspicious regardless of whether they are in front or behind the house.

至開門，宜在吉方，忌在凶方，宜迎生旺而避衰死，而大門何以多在關方，俱未詳論。有謂大門在關方，洩出煞氣，則吉，其旨已明，惜言之不備。蓋大門為宅之氣口，如人之有口，以便呼吸吐納。所取關方開大門者，正用先天陰陽正配之位，彼此交媾，以之出煞，即以之收生，通宅氣機流活，全在乎此，他方雖吉，不若此方之卦得正配，氣機自然和協。

As for the main entrance, it should be opened in a favorable direction and avoided in an unfavorable one. It should face the direction of life qi and prosperity, while avoiding the directions of decline and death qi. However, the main door is often opened in the 'closed direction' (关方), and no family has fully explained this. Some people say that opening the main door in the closed direction can release bad qi, thus making it auspicious. This explanation is clear in its intent, but it is incomplete. In fact, the main door is the vital opening for the entire house, like a person's mouth, used for breathing and exchanging air. The reason for opening the main door in the closed direction is to take advantage of the correct positioning of the Earlier Heaven Trigrams, which represents the proper yin and yang alignment. This allows for the release of bad qi and the intake of good qi, ensuring the smooth flow of qi throughout the entire house. Although other directions may also be favorable, none match the correct alignment of the trigrams' qi, which naturally leads to harmonious and smooth qi circulation.

世俗第以關方為五黃為煞方，便執趨吉趨吉避凶之見，半用游年法，旁角開門，不思游年以看方位吉凶，非用以開大門之法，且門開兩旁，既恐氣不純正，又恐宅氣被門橫沖破散。

Common people only know that the Five Yellow and the evil direction are the ones to avoid, and they rigidly adhere to the idea of seeking good fortune and avoiding misfortune. Half of them use the "Younian" method of the Eight Directions School, placing the main door in the corner next to the house. They do not realize that the Younian method is used to determine the auspicious or inauspicious nature of each direction, not to decide where to place the main door. Moreover, placing the door on both sides may cause the incoming energy to be impure, and also may cause the internal energy of the house to be scattered by the door's direct impact. (The original text repeats "seeking good fortune" twice, which is an error in the printed version.)

宅上五黃，非比年運五黃。年運之五黃，得於天之動，動者有屋路以招之，其氣來而惡，不必專在大門；宅上之五黃，得於地之靜，靜者有門路以洩之，其氣通而和，惟懼起造高屋。故年運五黃方，宜平靜而無招動；宅上五黃方，宜流通而無阻塞。

The five yellow in the site disk is different from the five yellow in the annual and directional disk. The five yellow in the annual and directional disk comes from the movement of heaven; moving things are attracted by houses and roads, and their energy is fierce and not necessarily only affecting the main gate. The five yellow in the site disk comes from the stillness of earth; still things need doors and roads to release their energy, and once the energy is released smoothly, it becomes peaceful. The only thing to fear is building high buildings there. Therefore, the five yellow direction in the annual and directional disk should be calm and not have things that attract or move energy; the five yellow direction in the site disk should be well ventilated and not blocked.

所謂關者，正以全宅之左右四隅，各方卦氣錯雜，環抱於內，屋形大約前低後高，則氣必自後趨前，而前面緊緊攔住，即如一關堅守，故名曰關。關，非即煞，有所阻塞而關閉，乃為煞耳，故此處不宜高壓沖射，置坑、廁、凶惡等物，惟開大門，以洩出宅內煞氣。門一開，則通，則煞不能留聚，而山與向，陰陽之氣和，彼此交媾，得以發生，然後再收外來年運吉氣，則丁財有不興旺者乎。

The term "guan" refers to the four corners of the entire residence. When the qi of different trigrams is mixed and enclosed within the house, and the structure of the building is generally low in front and high at the back, the qi naturally flows from the back to the front. However, the front is tightly blocked, like a gate that is firmly guarded. Therefore, it is called "guan." The "guan" itself is not necessarily a harmful force; it only becomes a煞 when it is blocked or sealed. Therefore, the areas around the "guan" should not have high buildings pressing down or sharp corners pointing towards them, nor should they have pits or toilets, which are considered unclean. Instead, a main door should be opened in this area to release the harmful qi from within the house. Once the door is opened, the qi flows smoothly; when the qi flows smoothly, the harmful qi cannot accumulate or stagnate. Thus, the yin and yang energies of the mountain behind the house and the direction in front harmonize with each other, interact, and generate vitality. Then, they can also receive the auspicious qi from the surrounding years. How could the family's population and wealth not flourish?

設或橋、梁、巷、屋直射斜沖，神廟、牌坊尖高欺壓，自當量度左右，權宜趨避。大凡建宅，無論城巿鄉村，必取吉地營造，全宅體式，均經一番商酌，故近或數百年，遠則及千年。歷年既久，元運不一，利於前，不利於後，利於此，不利彼，而靜體全吉，雖一時動用失宜，丁財決無大損，待其運通，仍復興旺。慎勿以大門之位，偶不合運，並無惡形關礙者，輕易改動。

If encountering situations such as bridges, alleys, corners shooting straight or slanting, or temples and archways with sharp peaks pressing down, one should naturally consider the left and right sides and decide whether to approach or avoid. In general, when building a house, whether in a city or a village, one must choose a favorable location for construction, and the overall structure of the entire house has undergone thorough discussion and consideration. Therefore, some houses can be passed down for hundreds of years, while others may even last for thousands. As time goes by, the house has experienced more than one cycle of the heavenly stem and earthly branch, and often what was favorable before becomes unfavorable later, and what is favorable here may be unfavorable elsewhere. As long as the static form is entirely auspicious, even if the dynamic aspects (such as opening doors or repairing the stove) are arranged improperly at first, the family's population and wealth will not suffer great loss. Once the favorable cycle comes, the house will once again flourish. Therefore, one must never hastily alter the position of the main gate merely because it occasionally does not match the current cycle, especially since the shape of the gate itself is not obstructed by any evil stars.

再查蔣氏《天元歌》之四，論陽宅云：「宅龍論地水神裁，尤重三門八卦排，只取三元生旺氣，引他入室是胞胎。」又云：「若是吉神兼惡路，酸漿入酪不堪斟。」是門氣原兼路氣，方得《歸厚錄》陽基章，止言宅氣從門，隱包水路在內，所恃氣口為呼吸，歸重三元，以定宅之隨運興廢。

In the fourth section of Jiang Shi's "Tianyuan Ge," it says: "The dragon of the dwelling is determined by the water deity, especially emphasizing the arrangement of the three gates and the eight trigrams; only take the vital energy of the three yuan, leading it into the house as the embryo." It also says: "If a good deity is combined with a bad path, it is like adding vinegar to curdled milk, which is not fit to drink." This shows that the energy from the door is originally connected to the energy of the path, which aligns with the original meaning of the "Yang Ji Chapter" in "Guihou Lu." This chapter only mentions that the energy of the dwelling comes from the door, but in fact it already includes water and paths implicitly. The breathing of the entire house relies on the entrance, and ultimately it depends on the three yuan cycles to determine whether the dwelling thrives or declines with the cycles.

《陽宅集成》等書，載有改門引旺之說，因時補救，亦同蔣公之意，但不得離體而專言用，悖理妄作。總之，大門未可輕動，所改者，引氣之路耳，城巿改門內之路，鄉村改門外之路，路氣迎生接旺，一進大門，步步從生旺之位，引入內室，重靠內門，輔以便門，隨運轉移，已無不吉矣，何必將合乎全體之氣口，紛紛改易哉。

The books such as "Yang Zhai Jicheng" mention the concept of "gai men yin wang," which suggests adjusting the entrance door to enhance the beneficial qi according to the changing fortune. The original intention is also consistent with Master Jiang's teachings. However, one must not ignore the "body" and focus solely on the "application," otherwise it would be against the principles and lead to improper actions. In summary, the main door should not be easily changed; what needs to be altered is merely the path through which qi is guided. In cities, the path inside the door should be modified, while in rural areas, the path outside the door should be adjusted. By making the path of qi welcome the beneficial and prosperous energy, once entering the main door, every step should follow the position of prosperity and vitality, guiding the prosperous qi into the inner rooms. Then, emphasize the inner door to receive the qi, with the side doors as assistants, and adjust according to the changing fortune. In this way, there will be no inauspicious outcomes. Why then should we unnecessarily change the original qi entrance that is harmonious with the entire house?

（每見庸人粗知元運，遇大門不得令，輒即改移，因欲避衰就旺，以至門首歪斜，街邊門屋，都成尖角斜飛之勢，毋論此得彼失，福未至而禍已來，而形狀不復端正，譬之人口一歪，成何相貌，豈不可笑可惡。

Some mediocre diviners only have a superficial knowledge of the original cycle of time. When they encounter a main door that is not in its proper position, they tend to move it around carelessly, trying to avoid decline and seek prosperity. As a result, the door becomes crooked, and the front of the house facing the street ends up with sharp, slanting corners. Not only does this cause imbalance, where gains on one side lead to losses on another, and misfortune arrives before blessings, but simply the fact that the shape is no longer correct is enough to be a problem. It's like a person with a crooked mouth—what kind of appearance is that? It's not only laughable but also repulsive.

蔣法原重引氣，故於先天之地，改一旺門，便能起衰，若其門仍在原位，僅一歪側，其氣果能變易乎。楊曾相傳至今，並未有此作法，切宜戒之。）

The method of Jiang Fa originally focuses on guiding the qi, so by opening a prosperous door in the Earlier Heaven proper alignment location, it can revitalize declining situations; if the door remains in its original position but is merely tilted slightly, can the qi really be changed in this way? From Yang Yunsong and Zeng Wenchan down to the present day, there has been no such practice, and this should be taken as a warning.

大門為全宅之氣口，最要端正，順理順勢，非特八宅游年，配卦三吉，從旁開門，既，非正法，即按合元運，強為改易，顧此遺彼，亦非真旨，前論已詳且備。

The main gate is the vital entrance for the entire house, and its alignment is of utmost importance. It should be reasonable and conform to the terrain. Not only should it be properly aligned according to the method of the Eight Mansions and the annual cycle to determine the three auspicious directions: "Life Qi," "Heavenly Doctor," and "Longevity," but even opening a door from the side is not the correct method. Even if one forcibly adjusts it according to the original cycle of the era, it would result in neglecting other aspects, and thus not truly follow the original intention. This point has already been explained in detail before.

惟門氣以通大道為重，同一前面，大門之旁，每有便門，右右邊、旁、橫、側，原所不拘，只要外面街道，氣可通於宅內，形勢無礙，擇其合運之方，改一旺門，常時出入，引動旺氣，則於全體無害，又於作用有合。

The main concern is that the door should be able to connect with the great path of energy. In the same row as the main door, there is often another side door beside it: on the left, on the right, or to the side, placed horizontally or sideways. Originally, there was no strict rule; as long as the energy from the outside street can reach the house and there is no obstruction in the form, one should choose a favorable direction to open a new door that aligns with the current favorable energy. People can use this door for daily entry and exit, thus activating the beneficial energy. This is harmless to the whole house and in harmony with its function. (The original text mistakenly says 「右右边」, which should be 「左右边」.)

至於宅內，更在吉方開門迎之，步步引動旺氣，直入閨闥，再合主命之四吉方，或東西四命，或西四命，大妙。內外門不能盡合，則參以主命之納音，生旺者取之，受克者避之。

As for the interior of the house, it is even more important to open doors in auspicious directions to welcome this energy, gradually guiding the prosperous qi towards the innermost part of the room. This should be further combined with the four auspicious directions of the occupant's birth destiny—either belonging to the East Four Directions or the West Four Directions. This combination is particularly effective. If both the inner and outer doors cannot be perfectly aligned, then the occupant's nayin five phases should be referred to: use the directions that generate or strengthen the nayin elements, and avoid those that weaken or harm them.

大約元運與主命，未必俱合，凡宅長，必兼論內外各門，以東西四命合吉，與納音五行參看，餘人各重臥室私門，與命相配，論方向而不論命者凶。蓋宅主統管一家之興廢，餘人專管本身之夫婦子女，門遠者應遲，門近者應速也。

In general, the main fortune of a house and the native's destiny cannot both be fully satisfied. For the head of a family, one must consider all the internal and external doors together, using the East Four Directions and West Four Directions to determine compatibility and auspiciousness, and also refer to the Nayin sound element. For other family members, each should focus on the private door of their own bedroom, making it match their personal life卦. Judging only by direction and not by each person's destiny is harmful. Because the head of the household oversees the prosperity and decline of the whole family, while other family members only take care of their own family of husband, wife and children. Doors that are far away will have their effects realized later, while doors that are close will have their effects realized sooner.

至後戶，祗為退灰出糞之路，大忌閉前門，而專從後戶出入，尤忌後戶兩扇，開在正中，以洩宅氣，惟或左、或右、偏旁為妙。

As for the rear door, it should only serve as a passage for removing ashes and waste. It is most undesirable to close the front door and use only the rear door. Especially bad is when the two panels of the rear door are directly aligned with the center of the rear wall, as this would drain the household's energy. Only when the door is slightly偏 on the left or slightly偏 on the right is it considered good.

十八個挨星圖，是將一至九入中，順挨一局，逆挨一局，合共十八局。

The so-called eighteen flying stars chart refers to placing the nine stars from one white to nine purple in sequence into the Central Palace. Each star is arranged in both a forward flying and a reverse flying pattern, resulting in a total of eighteen charts. The following diagrams all take the south at the top, the north at the bottom, the east on the left, and the west on the right.

一局順、一局逆：九五七，二六四；八一三，三一八；四六二，七五九。

The first layout includes the forward flying plate and the reverse flying plate. The forward flying plate starts with one white in the central palace, and proceeds by adding sequentially according to the order of the palaces: upper row with Xun nine, Li five, Kun seven; middle row with Zhen eight, central palace one, Dui three; lower row with Gen four, Kan six, Geng two. The reverse flying plate also starts with one white in the central palace, but proceeds by subtracting sequentially according to the same palace order: upper row with Xun two, Li six, Kun four; middle row with Zhen three, central palace one, Dui eight; lower row with Gen seven, Kan five, Geng nine.

二局順、二局逆：一六八，三七五；九二四，四二九；五七三，八六一。

The second layout includes the flying plate in the forward direction and the flying plate in the reverse direction. The forward flying plate is with the black two entering the center and moving clockwise: the top row is Xun one, Li six, Kun eight; the middle row is Zhen nine, central palace two, Dui four; the bottom row is Gen five, Kan seven, Qian three. The reverse flying plate is with the black two entering the center and moving counterclockwise: the top row is Xun three, Li seven, Kun five; the middle row is Zhen four, central palace two, Dui nine; the bottom row is Gen eight, Kan six, Qian one.

三局順、三局逆：二七九，四八六；一三五，五三一；六八四，九七二。餘仿此。

The third division has the flying plate in both the forward and reverse directions. The forward flying plate is three green entering the center and moving in sequence: the upper row is Xun two, Li seven, Kun nine; the middle row is Zhen one, central palace three, Dui five; the lower row is Gen six, Kan eight, Qian four. The reverse flying plate is three green entering the center and moving in reverse: the upper row is Xun four, Li eight, Kun six; the middle row is Zhen five, central palace three, Dui one; the lower row is Gen nine, Kan seven, Qian two. The remaining divisions from four green to nine purple each follow the same method, arranging both forward and reverse plates, making a total of eighteen divisions.

（即天井也，內外相距三丈八尺外者，氣不能貫。）

The Bright Hall refers to the courtyard in a house. If the distance between inside and outside exceeds three zhang and eight chi, the energy cannot flow through properly.

明堂，所以通氣其制：四圍高而中平，略深者，屬水；中有突而闊者，屬金；方正而中無突者，屬土；直長與階下，四面均平者，屬木；中有石橋如虎眼者，屬火。凡水星、金星、土星為三吉，木星、火星俱忌。

The Bright Hall is the place through which the entire residence communicates with the heavens. Its shape is divided into five categories according to the Five Stars: those with high surroundings and a flat center, slightly deeper, belong to the Water Star; those with a raised and broad center belong to the Metal Star; those square and level with no raised center belong to the Earth Star; those straight and extending down to the steps with even sides belong to the Wood Star; and those with a stone bridge in the center, shaped like a tiger's eye, belong to the Fire Star. Among these, the shapes of the Water Star, Metal Star, and Earth Star are considered the three auspicious forms, while the shapes of the Wood Star and Fire Star are regarded as inauspicious.

不宜太小，太小則逼；不宜太寬，太寬則散，須以屋之六七分為準。又如橫一丈，則直五尺，是為折半法，最好。不宜太深，太深則財不聚；不宜太長，太長則丁不旺；不宜一字樣，若匾而窄，或橫或直，如一字樣者，丁財兩退。又遇樓屋蔽塞天門者，大不利。

The Bright Hall should not be too small, as it would feel cramped; nor should it be too wide, for that would scatter the energy. It should be about six or seven tenths the size of the house. For example, if the width is one zhang, the depth should be five chi, which is called the "half method," and this is most appropriate. It should not be too deep, for that would prevent wealth from staying; nor should it be too long, for that would lead to a decline in family prosperity. It should also not be shaped like the character "一" (one), as if it is both flat and narrow, regardless of whether it is placed horizontally or vertically, it resembles the character "一," which causes both family members and wealth to suffer. Additionally, if a building blocks the Heavenly Gate (the Northwest dry position), it is very unfavorable.

當以方闊為主，深至五寸者吉（用魯般尺），蓋明堂以方而淺為佳。其長闊丈尺，量以簷下滴水為界，取數多少，宜宅受生，或為宅所克（生克用河圖數），所謂山克明堂主發財，明堂生山主發丁是也。明堂中，忌石堆假山，忌築起土堆，忌栽花，忌尖射，忌積水，忌中心造小屋，忌水去對門對柱而出。

The main principle is to have the bright hall square and spacious, with a depth of five inches being auspicious (measured with the鲁班尺). The bright hall should be shallow and square. Its length and width are measured from the eaves drip to the opposite side. The numbers obtained from the measurement should be such that the bright hall generates the main house or is controlled by it (the generating and controlling relationships are calculated according to the numbers of the River Diagram). This is what is commonly said: "If the mountain controls the bright hall, it brings wealth; if the bright hall generates the mountain, it brings offspring." Within the bright hall, it is inauspicious to pile stones or build artificial hills, to build small hills, to plant flowers and trees, to have sharp corners facing the hall, to have stagnant water that does not drain away, to build a small house in the center, or to have water facing the door or flowing directly against the pillars.

放水之溝路，深至五寸為率，不必拘定方位，只要自後至前，或一邊或兩邊，環繞曲折，會合出去。《玉鏡》云：「陰溝出水要無蹤，便出凶方亦不凶，只取灣環並屈曲，總歸一路自昌榮。」

Drainage ditches should be dug to a depth of five inches as a standard, without strictly adhering to directional rules. They can run from the back to the front, or along one side, or both sides, winding and twisting, eventually converging and flowing out. The "Jing Jing" states: "For hidden drains, the water should disappear without trace; even if they flow out from a凶 direction, it is not considered凶. What is important is that the watercourse winds and curves, ultimately converging into one path, naturally leading to prosperity and flourishing." This means that hidden drains should not be visible, and even if they flow out from a凶 direction, it is not considered bad. The key is that the water path winds and curves, eventually converging into one channel, naturally leading to prosperity and flourishing.

怕犯向上黃泉，山上曜煞，最忌從辰戌丑未四支上開溝。又凡地支上，均不宜出水，尤忌放主命位上，一遇太歲、歲破、三煞等，及主命直沖之年，皆大不利。至斜飛八字流出，或從大門下出，或臥床下暗溝，均忌應避。

What is feared is violating the "Yellow Spring" above and the "Radiant Malevolent Stars" on the mountain. It is most undesirable to dig a ditch from the directions of the Earthly Branches Chen, Xu, Chou, and Wei. Furthermore, it is not advisable to discharge water at the positions corresponding to the twelve Earthly Branches. This is especially forbidden if placed in the direction of the homeowner's birth star. If the year of the master's birth is directly opposite, or if the year of the master's birth is affected by the year's master, the year's break, or the three malevolent stars, it will be very unfavorable. As for ditch water flowing out in the shape of the character "eight" diagonally, or flowing out from under the main gate, or having an underground ditch beneath the bed, these are all included in the taboos and should be avoided.

臥房，宜擇本宅生旺方，本層生旺間，併合主命納音五行，東西四吉。房內，喜明忌暗。窗前，忌對中有直屋簷滴水，名流淚煞。忌披屋低下在前，忌披屋作房，低於正屋，忌上手有屋脊，或高牆牌坊，欺壓本身者，皆不生育。

The bedroom should be located in the direction of the Life Qi and旺盛 Qi of the main house, and also in the Life Qi and旺盛 Qi direction of the floor. It should also be compatible with the Nayin sound element of the homeowner's birth year, as well as the four auspicious directions of the East Four Directions and West Four Directions. The room should prefer brightness and avoid darkness. Windows should not face directly towards the eaves dripping water, as this is called "tears煞". It is also inauspicious if there is a low shed in front; if the shed is converted into a bedroom with a roof lower than the main house; if there is a roof ridge or high walls and archways pressing on the room. If any of these are present, it can lead to difficulties in having children.

忌房前後近灶，見青煙起；忌房後有井；忌房內開天窗；忌房前種芭蕉；忌樓上作房，樓下裝倉作灶；忌房在祖祠香火後、香火下；忌門對灶間，門對直柱，有破缸等沖對；忌房內多門窗；忌兩邊開蝴蝶門，一高一低，若兩對者，主雙生；忌房內安樓梯，及樓梯當房門，樓梯壓床上，樓梯角沖入房。

Other taboos include: avoiding having the house front or back near the stove where smoke can be seen rising; avoiding having a well at the back of the house; avoiding having a sky window inside the house; avoiding planting banana trees in front of the house; avoiding using the upper floor as a bedroom while the lower floor is used as a granary or kitchen; avoiding placing the bedroom behind or below the ancestral hall's incense altar; avoiding having the front door directly facing the kitchen or a straight pillar, or having a broken pot facing the door; avoiding having too many windows and doors inside the house; avoiding having two opposite 'butterfly doors' on both sides that are uneven in height, as paired doors may indicate the birth of twins; avoiding having a staircase inside the house, as well as a staircase directly facing the door, a staircase pressing on the bed, or the staircase corner pointing into the room.

（忌宮星所飛之洩氣方，必絕嗣，如坎宮之兌艮兩方是也。）

Avoid placing the bed in the direction where the flying star of the main palace is flowing to, as it will cause a loss of energy and lead to no descendants. For example, the directions of Dui and Gen in the Kan palace where the flying star is flowing are considered directions that drain energy.

安床，宜擇宅之吉方吉間，房門，又宜得間星之生旺，合床之生位。法以床坐方星入中，飛布八方，論八卦陰陽，配合夫婦，開門，相生為吉，相剋為凶。大概房門繫臥房之最緊要處，故床之坐方，必與此門合著，夫妻生旺，再得間星之生旺，則盡善矣。

When setting up a bed, it should be placed in a favorable direction and area of the house. The door of the room should also receive the beneficial influence of the interstellar energy, and be compatible with the favorable direction of the bed. The method involves placing the flying star corresponding to the direction the bed faces into the central palace, then distributing it to the eight directions. This should be evaluated according to the yin and yang of the eight trigrams, and matched with the birth directions of both spouses. If the door and the bed direction are mutually supportive, it is auspicious; if they are mutually restrictive, it is inauspicious. Generally, the door is the most important part of the bedroom, so the direction the bed faces must be compatible with this door, ensuring both spouses receive beneficial influences. If this is further combined with the beneficial influence of the interstellar energy, it will be most ideal.

東西命，房宜東四方；西四命，房宜西四方。方不合，當於房門取之，移床以就吉。一卦分三山，論生克擇其與主命合吉，納音五行相生者用之。床頭宜枕生避煞，將羅盤放床沿邊居中處，看房門上是何字，用正五行，要與臥枕相生比和，若枕去生門，雖洩氣，主得子女。

People with the East Four Directions destiny should place their bedroom in the directions of Zhen, Xun, Kan, and Li (the East Four Directions); those with the West Four Directions destiny should place their bedroom in the directions of Qian, Kun, Gen, and Dui (the West Four Directions). If the room's direction is not suitable, they should adjust by using the door's position or moving the bed to a favorable location. One trigram governs three mountains; when discussing generation and overcoming, choose the mountain that matches the owner's destiny and whose Five Phases generate the Nayin sound element. The head of the bed should be placed in the direction that generates and avoid the direction that causes harm. Place the compass in the center of the bed's edge and check which character the door falls on. Use the standard Five Phases to determine if the position of the head is generating or harmonious with the position of the bed. If the head position generates the bed position, although it may be considered a loss of energy, it is favorable for having children.

安床，忌在正樑之下，騎梁擔梁，屋頭盡處，樓頭盡處，床後空虛，床後堆谷，床前沖柱，床兩頭不著壁，床頭邊開門，外氣沖逼，樓梯壓床，床下暗溝，床前有灶，床後有井，種種皆當避。凡年白到山，主懷胎；年白到門，主生子。如床位之分金，與男女命，納音相合，遇流年本生命，生子無疑，九星飛到生命者同。

There are many taboos regarding the placement of a bed: it should not be placed directly under the main beam, nor under a beam that spans across the room; it should not be placed at the end of a room or at the end of a floor; the back of the bed should not be empty and unsupported; it should not be placed behind the bed where grain is stored; there should not be a pillar in front of the bed that shoots straight ahead; the two ends of the bed should not be unsupported by walls; there should not be a door next to the bedhead allowing outside air to rush in; the bed should not be under a staircase; there should not be a hidden drain beneath the bed; there should not be a stove in front of the bed; and there should not be a well behind the bed: all these should be avoided. If the flying star of the current year's White Star falls on the main mountain, it indicates a woman's pregnancy; if the flying star of the current year's White Star falls on the door, it indicates the birth of a son. If the bed's feng shui measurement matches the nayin sound element of both partners' birth years, and if the current year's fate corresponds with the birth year of the person, then having a child is not to be doubted. The effect is the same if the nine stars fly to the position of one's own destiny.

廚房，宜在宅之生旺方，忌在關煞方。擇吉作灶，論宅主之東四命西四命，以定灶之座向。灶座，宜壓主命四凶方；灶門，宜向主命四吉方，謂之壓煞向生。如乾坤艮兌為西四命，則灶座壓坎離震巽四方，灶門向乾坤艮兌四方；坎離震巽為東四命，則灶座壓乾坤艮兌四方，灶門向坎離震巽四方。

The kitchen should be located in the direction of the dwelling's life qi and prosperity. It should be avoided in the directions associated with bad omens. When choosing a favorable day to build the stove, one should first determine whether the occupant belongs to the East Four Directions or the West Four Directions, and decide the direction the stove should face accordingly. The stove should be placed to suppress the four bad directions of the occupant's birth direction, and the stove door should face the four good directions of the occupant's birth direction. This is called "suppressing evil and facing life." For example, if the occupant belongs to the West Four Directions, which include Qian, Kun, Gen, and Dui, the stove should be placed in the directions of Kan, Li, Zhen, and Xun, and the stove door should face Qian, Kun, Gen, and Dui. If the occupant belongs to the East Four Directions, which include Kan, Li, Zhen, and Xun, the stove should be placed in the directions of Qian, Kun, Gen, and Dui, and the stove door should face Kan, Li, Zhen, and Xun. (In the Eight Directions Flying Star system, the four good directions are "Sheng Qi" (life qi), "Tian Yi" (heavenly doctor), "Yan Nian" (prolonged life), and "Fu Wei" (favorable position), while the four bad directions are "Jie Ming" (death star), "Wu Gui" (five ghosts), "Li Sha" (six evils), and "Hu Hai" (calamity).)

而四吉向中，又須陰陽配合，若向與主命，純陽純陰，則未盡吉。至男女兩命，一東一西，但以男命為重，向男命之吉方，而避女命之絕命方，即為合局。再參用九宮元運，審其生旺衰死，乃為全美。

Among the four auspicious directions, it is also necessary for yin and yang to be properly coordinated; if the direction chosen is of the same pure yang or pure yin as the occupant's birth destiny, it is not considered entirely perfect. When a husband and wife have one from the East Four and one from the West Four, only the husband's destiny is considered important: the direction should face the auspicious direction of the husband's destiny, while avoiding the 'fatal' direction for the wife's destiny, which is considered a harmonious arrangement. Further consultation of the Nine Palaces and their respective periods of fortune is needed to determine whether the direction is beneficial, flourishing, declining, or dying, only then can it be considered perfectly harmonious.

至一卦三字，宜向天干四維，忌向地支，忌向坐山五行之臨官帝旺方。近屋有流水來去，向貴迎來水為吉。如灶向不能與間星及此間之門星論生克，並忘間星之生旺死退，在於何方，則雖合吉向，亦未必驗。至年月吉凶神煞，臨方到向，又不可不知。

As for the three characters associated with a single hexagram, the stove direction should face the character of the heavenly stem and the characters of the four cardinal directions of heaven, earth, mountain, and wind. It should avoid facing the characters of the twelve earthly branches. It should also avoid facing the directions of officialdom and prosperity of the five phases related to the sitting mountain. If there is flowing water near the house coming and going, the stove direction should face towards the incoming water for good fortune. If when determining the stove direction, one cannot consider the relationship of generation and overcoming with the interstellar and the door star of the room, and also forgets where the birth, prosperity, death, and retreat directions of the room are, then even if the direction is favorable, it may not bring the expected results. In addition, one should also be aware of the auspicious and inauspicious deities and stars of the current year and month that appear in the direction facing the stove.

凡灶向，忌有門路衝對。作灶，忌在樓上及石板磚上，忌在臥房樓下，忌正樑橫壓。灶上煙囪，出屋上宜低隱，出在脊柱間者，損宅長。

The direction of the stove should avoid facing directly opposite a door or a path. It is inauspicious to build the stove on the upper floor, to construct it on stone or brick, to place it beneath the bedroom on the lower floor, or to have it pressed by a main beam. When the chimney of the stove extends above the roof, it should be low and concealed. If it passes through the roof ridge or between beams and columns, it may harm the head of the household.

鍋宜三口五口，忌兩口，在水間者，應主孤。忌鍋口對房門。灶管人丁，水缸管財，水缸對中鍋，為水火既濟，在火門之四生方亦吉，廚溜亦然，皆宜在本間內之吉方，忌四墓方。水缸在窗內，檻外有陰溝在下面，不利女人小口。灶位與床位，忌相反，為沖關，宜相生為吉，忌與井同在一間。

A cooking pot is suitable if it has three or five mouths, but not two. If the stove is placed in a room associated with water, it indicates a lack of companionship and children. It is also inauspicious if the mouth of the pot faces directly the main door. The stove governs family members, while the water container governs wealth. If the water container faces the central cooking pot, it forms the image of 'water and fire in harmony' (Ji Ji), which is auspicious. The water container should also be placed in the four life directions of the fire door (寅, 申, 巳, 亥). Similarly, the kitchen's water flow should be placed in the auspicious direction within the room, avoiding the four burial directions (辰, 戌, 丑, 未). If the water container is placed inside the window, and there is a drain below the window frame outside, it is unfavorable for women and children. The stove's position should not be opposite the bed's position, as this is called 'conflict of gates' (chong guan), and it is favorable if they are mutually supportive. The stove should also not be placed in the same room as a well.

凡作書室，宜取宅之一白四綠方，一白四綠間，又開一白四綠門路。流年月建，得一白四綠到方到間到門，或四一同宮，或還宮復位，必主名場大利。又屋外一白四綠方，有山水樓臺、亭、塔、殿、閣拱照皆吉。

When setting up a study, one should select the Bai (White) and Si (Green) directions of the main house. Choose rooms corresponding to the Bai and Si directions, and open doors and passages in these directions. If during the current year or month, the Bai or Si direction is also present in this area, room, or door, or if there is a situation called 'four same in one palace', or if the original star returns to its original palace, it will indicate great success in academic pursuits and official rank. Additionally, if there are mountains, rivers, pavilions, towers, temples, or buildings surrounding and reflecting the Bai and Si directions outside the house, these are also auspicious.

宜天井開爽，窗戶明亮，忌蔽塞昏暗、近灶、近廁，不宜在四墓坤方。體格取木火及金水，二層、三層為木火通明，最利；若一層，則配金水之局。白虎方高，利學生；青龍方高，利師傅。又宜與居命之納音相合，應驗極靈，考寓同例。

The study should have a wide and bright sky well, bright windows, and avoid being obstructed or dark. It should not be near the stove or the toilet, nor should it be located in the directions of the four墓 (Chen, Xu, Chou, Wei) or the坤 (Kun) direction. In terms of body structure, it is preferable to have wood and fire elements combined or gold and water elements combined. If placed on the second or third floor, forming the 'wood and fire illuminate clearly' pattern, it is most beneficial. If placed on the first floor, it should form the 'gold and water generate each other' pattern. The White Tiger direction (right side) being higher is favorable for students; the Blue Dragon direction (left side) being higher is favorable for teachers. Additionally, it should harmonize with the resident's personal Nayin sound element, and this is very accurate. For rented accommodations used for taking exams, the same principles apply.

（一白，為官星；四綠為文昌。仕路重一白，科名重四綠，二者關會，尤妙。）

The first white star is the official star, and the fourth green star is the Wen Chang star. Those seeking promotion in their careers should focus on the first white star, while those seeking academic success should focus on the fourth green star. When these two stars meet in the same position, it is especially auspicious.

神位香火，不可安在關方煞方，及門之左右，主人口不利。

The place where the altars for deities and ancestors are set up should not be located in the gate direction or the evil direction, nor should it be placed on either side of the main door, otherwise it will lead to loss of family members and misfortune in all affairs.

穿井，宜在宅之四隅，取生氣旺方。切忌在宅龍來脈上，及宅之前後、左右、腰間、當門之前、廳前堂前、灶後床後，又忌在關方煞方，與四墓方，亦宜在天干位上，勿在地支位上。

When digging a well, it should be located at the four corners of the house, choosing the direction of life qi and the direction of prosperity qi. It is strictly forbidden to dig the well along the path of the dragon qi coming to the house, or in the front, back, left, right, waist area, before the door, in front of the hall, before the kitchen, or behind the bed. It is also forbidden to dig the well in the directions of closure, evil qi, and the four grave directions (Chen, Xu, Chou, Wei). The well position should also be located on the heavenly stems rather than on the earthly branches.

宅內，切忌開池，若作別業則可，住居則凶。宅外、門前有池，大忌；雙池，尤忌；宅後亦然。在宅旁環而活者，左畔吉，右畔凶。屋邊，不可聞流水響聲。又池在關煞、黃泉、四墓方均忌。

It is highly inadvisable to dig a pond within the residence; even in a villa garden it may be acceptable, but for a place where one resides regularly, it is ominous. Ponds outside the house or in front of the door are particularly unfavorable; especially if there are two ponds facing each other. A pond behind the house is also equally unfavorable. If the pond is located around the house and the water is flowing, then having it on the left side is favorable, while having it on the right side is unfavorable. One should not hear the sound of flowing water near the house. Furthermore, if the pond is located in the direction of bad omens, the Yellow Spring direction, or the four grave directions, it is also considered unfavorable.

廳堂前後，忌堆假山，及石欄、高架、石板、滿鋪，以至煞氣多而生氣少，流年凶星飛到不利。臥房天井內，尤忌。

In front and behind the hall, it is inauspicious to pile up artificial hills, stone railings, high structures, or to lay stone slabs all over the floor, which leads to excessive bad qi and insufficient life qi; when a凶 star appears in the current year, it can bring about adverse effects. Especially in the courtyard of a bedroom, these things are particularly to be avoided.

倉庫屬土，宜在土方，不宜在木方，又忌貼近臥房兩旁前後。碓磨屬金，宜安金土方，不宜巳午方，又忌關煞方，最利居水口。

The warehouse belongs to the Earth element. It is suitable to place it in directions belonging to Earth, but not in directions belonging to Wood, because Wood overcomes Earth. It should also be avoided to place it closely beside the sides and front and back of the bedroom. The mill and the mortar belong to the Metal element. They are suitable to place them in directions belonging to Metal or Earth, but not in the directions of巳 and 午, because these directions belong to Fire, which overcomes Metal. They should also be avoided to place them in the directions of bad influences. Placing them at the water mouth is most beneficial.

作廁，忌在宅基來脈處、及乾為天門、巽為文昌、四正為將星、四墓為華蓋、與關煞等方，宜隱藏，不宜當門眼見。宜坐山洩氣，坐山所克方，不宜坐山相生吉方，宜本命休囚之位，亦宜安在天干，勿犯地支，並避宅上黃泉，勿近灶、近房。

Constructing a toilet should avoid the area where the main ridge of the property comes from, as well as the directions of Gān, Xùn, the four cardinal directions, and the four墓 directions, along with other inauspicious directions. Gān represents the "Heavenly Gate," Xùn represents the "Scholarly Star," the four cardinal directions (Zi, Wu, Mao, You) represent the "General Star," and the four墓 directions (Chen, Xu, Chou, Wei) represent the "Crown of Splendor." These areas should not be polluted. The toilet should be hidden and should not be directly visible from the main entrance. It is preferable to place it in a direction that can discharge the energy of the main mountain or in a direction that is controlled by the main mountain. It should not be placed in a direction that is beneficial and supportive to the main mountain. The toilet should also be placed in the direction where the occupant's life force is weak and confined. The location should ideally fall under a heavenly stem rather than a earthly branch, and should avoid the Yellow Spring direction on the property chart. It should not be close to the kitchen or the bedroom.

六畜，忌安置大門左右、及關方。參邵子卦象：牛坤土，忌卯方；馬乾金，忌午方；驢騾震木，忌申方；雞巽木，忌酉方；羊兌金，忌巳方；豬坎水，忌辰方；狗艮土，忌寅方；魚離火，忌亥方；鵝鴨屬水，忌辰戌丑未方；貓屬木，忌申酉方：各以剋制，不可犯。

The enclosures for domestic animals should avoid being placed on either side of the main gate or in the directions associated with the gate. This can be referenced according to the hexagram meanings passed down by Shao Yong: cattle belong to the Earth element (Kun), and they should avoid the卯 (Mao) direction, as wood controls earth; horses belong to the Metal element (Qian), and they should avoid the午 (Wu) direction, as fire controls metal; donkeys and mules belong to the Wood element (Zhen), and they should avoid the申 (Shen) direction, as metal controls wood; chickens belong to the Wood element (Xun), and they should avoid the酉 (You) direction; sheep belong to the Metal element (Dui), and they should avoid the巳 (Si) direction; pigs belong to the Water element (Kan), and they should avoid the辰 (Chen) direction; dogs belong to the Earth element (Gen), and they should avoid the寅 (Yin) direction; fish belong to the Fire element (Li), and they should avoid the亥 (Hai) direction, as water controls fire; geese and ducks belong to water, and they should avoid the辰 (Chen), 戌 (Xu), 丑 (Chou), and 未 (Wei) directions, which are earth elements; cats belong to wood, and they should avoid the申 (Shen) and 酉 (You) directions, which are metal elements. All these prohibitions are determined based on the principle of mutual control among the Five Phases and must not be violated.

（《陽宅集成》載：開門、來路、分房、安床、灶、向、神祠、香火、倉庫、畜所皆宜在主命四吉方；灶座、煙囟、水缸、穿井、碓磨、坑廁，直在主命四凶方。）

The Yangzai Jicheng records that the direction of the main door, approach, division of rooms, installation of the bed, the stove, shrine, incense altar, storehouse, and livestock pens should all be placed in the four auspicious directions of the homeowner's birth chart. Meanwhile, the stove, chimney, water container, well, mill, and pit toilet should be placed in the four inauspicious directions of the homeowner's birth chart. This reflects the meaning of "auspicious directions should be welcomed and inauspicious directions should be subdued." The original text "zhi zai" should be "yi zai."

凡在宅外之事，如橋、梁、殿、塔、亭、臺等類，望見照著者皆是，總稱六事，其實亦不止於六也。從局上論生旺退煞，亦當在宅上並看，庶無差誤。其吉凶禍福，俱以九宮飛布，按元運之得失分辨，再遇流年吉凶神煞加臨，應驗尤速。

All objects outside the house, such as bridges, beams, temples, pagodas, pavilions, and terraces, are included as long as they can be seen or illuminated from within the house. These are collectively called "external six matters," although there are more than six. When judging, one should consider the "layout" to determine life qi, prosperous qi, retreating qi, and evil qi, and also refer to the "house" chart simultaneously to avoid errors. The fortune and misfortune of these external elements are all determined by the nine-star flying arrangement, distinguished according to the gains and losses of the current era. If they also coincide with auspicious or inauspicious deities of the current year, the effects will manifest more quickly.

按，外六事，各有五行所屬：鄰屋、庵廟、衙門、棋杆、木橋、竹樹俱屬木；溪河、池塘屬水；殿角、尖塔、牌坊、窯、灶、鐘樓、墳堆、油車、銀鋪、鐵店俱屬火；街路、牆垣、堤岸俱屬土；環橋、碾子、壩堰、墩堆俱屬金。又以形論：木長，金圓，土方，火尖，水曲。以色論：木青，水黑，金白，土黃，火赤。

Note: The six external factors each have a Five Phases affiliation. Neighboring houses, monasteries, government offices, flagpoles, wooden bridges, bamboo trees all belong to wood; streams and rivers, ponds belong to water; temple eaves, pointed towers, archways, brick kilns, kitchens, bell towers, burial mounds, oil presses, silver shops, blacksmith shops all belong to fire; streets, walls, embankments all belong to earth; arched bridges, grinding stones, dams, earth mounds all belong to metal. In addition, they can be classified according to shape: long shapes belong to wood, round shapes belong to metal, square shapes belong to earth, sharp shapes belong to fire, and curved shapes belong to water. They can also be classified according to color: green belongs to wood, black belongs to water, white belongs to metal, yellow belongs to earth, and red belongs to fire.

參用年運月建，以定吉凶。如年月有五黃、二黑、九紫，迭加山方，鐘鼓不絕，立見火災。火性主動，得一白水星飛照，或有水池在方，化救，以水制火，方能免禍。凡在半里內者必應，遠者不應。

Taking into account the annual luck and the month builder, we can determine fortune or misfortune. For example, if in a certain year and month, stars such as Wu Huang, Er He, and Ji Zhu are superimposed on the direction of the main mountain, and there is continuous sound of gongs and drums (indicating active fire elements), a fire disaster will immediately occur. Since fire is active, a star of Yin Bai water must come to illuminate the area, or there must be a pond in that direction, so that water can control fire and prevent disaster. Any such external objects within half a li will definitely come to pass, but those too far away will not.

宅有四山高壓，或白虎方高峰昂起，坡頭嶺腳，在關煞方，及凹風缺遠射，不論前後左右皆忌。凡有沖射，勿拘何煞，前主傷夫，後主傷妻，左主損男，右主損女。

If there are high mountains pressing in from all four sides of the house, or if there is a high peak standing out prominently in the White Tiger direction (the right side), or if the hilltop and foot of the hill fall in the direction of a bad omen, or if there is a wind coming from a valley or a gap that blows directly from afar, whether it comes from front, back, left or right, it is all considered inauspicious. Any place where there is a direct shooting wind, regardless of which type of evil influence it is, if it comes from the front, it is harmful to the husband; if from the back, it is harmful to the wife; if from the left, it is harmful to male members of the family; if from the right, it is harmful to female members.

宅外四邊，河港直沖、反弓斜飛、八字外向、及前面闊河大蕩、白光照曜均不吉。

Water channels surrounding a house, if a river or harbor directly faces the house, or if the water flows in a reverse bow shape away from the house, or flows diagonally off, or spreads out in an 'eight' shape outward, or if there is a wide river or large expanse of water in front with bright white light reflecting back and forth, are all inauspicious.

凡宅之四方，鄰屋高昂，及門前直脊、直牆沖對，縱有遮隔，終難免咎。在前者，為壓頭、搥胸、穿心、攻腳諸煞；在後者，為撲肩、推背、鑽臂、牽尾諸煞；左右者，為摸耳、沖腰、紾臂、撞股諸煞。遇五黃、太歲、戊己、流年加臨，應凶。

In general, if the houses of neighboring families are high and oppressive towards one's own home, or if there are roof ridges or walls directly facing the front door, even if there are things in between to block the view, it is still difficult to avoid misfortune. These harmful influences are compared to the human body: those in front are called 'pressing the head,' 'beating the chest,' 'piercing the heart,' 'attacking the feet,' and so on; those behind are called 'shoulder-pushing,' 'back-pushing,' 'arm-piercing,' 'tail-dragging,' and so on; those on the left and right sides are called 'ear-touching,' 'waist-attacking,' 'arm-twisting,' 'thigh-colliding,' and so on. Once these are combined with the evil influences of the five yellow star, the year's Tai Su, Wu Ji, and other heavenly kings in the coming years, misfortune will occur.

橋樑，為行人往來朝夕常動之所，切忌沖宅沖門，最易發禍。宜在宅之生旺方，不宜在關煞死退方，尤宜參合元運，喜在運內生旺方，忌在運內衰死方。

Bridges are places where people pass through day and night, constantly moving, so the qi there is most active. It is especially important to avoid having a bridge directly facing the main building or directly facing the main gate, as this can easily lead to misfortune. Bridges should be located in the direction of the main residence's life qi and prosperity qi, and should not be placed in directions associated with bad omens or death qi and declining qi. Particular attention should be paid to the current period's influence, preferring directions that are beneficial during the current period and avoiding directions that are declining or dying during that period.

門屋之外，最重道路。凡路直朝者，作來氣斷，以比來龍；橫過者，作止氣斷，以比界水，不可沖破。來宜生旺，去宜衰死，以定門向之趨避。宜灣曲環抱，若直沖、尖射、反弓、八字及人字、叉字、火字、井字、十字、川字等形，向對皆凶。

Outside the door, the most important thing is the road. Any road that is straight and comes towards the house should be considered as "coming qi," similar to the approach of a good burial site. Roads that run across the area should be considered as "stopping qi," similar to the boundary water of a good burial site; they must not be broken or disrupted. The incoming road should be located in the direction of birth and prosperity, while the outgoing road should be located in the direction of decline and death. Based on this, the direction of the door should be determined as favorable or unfavorable. Roads should be curved and surrounding; if they are straight, sharp, reverse curved, or in the shape of characters such as "eight", "person", "cross", "fire", "well", "cross", or "river", facing directly towards the main door, they are considered凶.

神廟佛寺，宜遠不宜近，忌開門便見，宜在宅之生旺方，不宜在關煞死退方，利居水口，以作攔蔽。

The temple and pagoda should be located far away from the residence rather than close by, and it is undesirable if one can see them directly from the main entrance. They should be placed in the direction of the residence's life qi and prosperity, not in the directions of bad influences or death qi and declining qi. The most favorable position is near the water mouth, where they can help block the leakage of water qi.

宅前，忌建牌坊，引起凶煞。鄰近舊建者，亦宜在宅之生旺方，忌值關煞方，如高逼臨壓，則不拘何方位，皆凶。

It is inauspicious to build a gatehouse in front of a residence, as it may attract malevolent forces. If there is already an old gatehouse nearby, it should be located in the direction of the residence's vital qi and prosperous qi, avoiding the directions associated with ill fortune. If the gatehouse is tall and close, pressing against the residence or looming overhead, regardless of its direction, it will bring about misfortune.

塔為文筆峰，亦為火星，宜在宅之生旺吉方，及一白四綠方，忌在關煞凶方，並正午方。凡在宅前見塔頂當面者，不利；又宅內高樓，開窗見塔頂在前，勿作臥房。

A tower may be considered as "Wenbi Peak," which governs academic success and literary fortune. In terms of shape, it is sharp and belongs to the fire element, thus it is considered a "Fire Star." Therefore, a tower should be placed in the beneficial and prosperous directions of the main dwelling, as well as the one white direction and the four green direction, which are associated with fame and achievement. It should be avoided to place it in the凶 directions or the due south direction (south belongs to fire, and adding fire shape would be excessive). If one can see the top of the tower directly in front of the dwelling, it is unfavorable. Additionally, if there is a high building inside the dwelling with a window facing directly towards the tower, it should not be used as a bedroom.

宅外種樹，招聚陽氣，故廣陌局散，藉此以護生機；溪谷風多，藉此以禦寒氣。但止宜宅後兩旁，栽植環繞，宅前關方，不宜蔽塞。若遇太歲、歲破、五黃、戊己、流年到向，恐有不利。

Planting trees outside the house can attract and gather yang energy: therefore, in open roads and areas where the layout is loose, trees can protect the vitality; in places where the valley wind is strong, trees can block the cold air. However, trees should only be planted behind the house and on both sides, surrounding it. The front part of the house is the entrance for receiving energy and expelling evil spirits; it should not be blocked by trees. If during certain years, the heavenly stems and earthly branches such as Tai Su, Sui Po, Wu Huang, Wu Ji Du Tian and others fly to the direction of the house, there may be adverse effects.

衙署，上手要重，官升得速，若下手重者，不升。法以正堂為主，忌關煞，申辰方沖射，衰死方孤竦。前面最嫌逼窄，怕有穿射。頭門宜高，二門勿得高過頭門，致佐貳欺壓堂官。角門高大不聚財，若太狹小，官不發，在公胥吏，不利。宜門廊地基同高，正堂地基，又比廊地高一二尺，則吉。兩廊，須另起造，若連正堂，恐書吏通內舞弊。

The official office building should have the left side (the side of the Azure Dragon) solid and substantial, which indicates a quick promotion for the official. If instead the right side is thick and solid, promotion is unlikely. The main hall is the key consideration: the official should not sit directly under a bad omen, and there should be no sharp or direct lines coming from the directions of Shen or Chen. It is also bad if there is a lone, tall structure in a declining or dead direction. The front of the building should not be narrow and cramped, and should not have straight objects pointing towards it. The main gate should be high, but the second gate should not be higher than the main gate, otherwise the deputy officials may appear to surpass the main official. If the side gates are too tall, wealth will not accumulate; if they are too narrow, the official will not prosper, and it will also be detrimental to the clerks working in the office. The foundation of the side corridors should be at the same level as the main hall, and the main hall's foundation should be one or two inches higher than the corridors, which is auspicious. The side corridors must be built separately; if they are connected to the main hall, there is a risk of collusion between the clerks and the inner office for corrupt practices.

月臺，宜寬正；甬道，宜寬平，長十一步者，遷；十二步者，富；十四步者，升；十五步者，優；十七步者，主封賞；二十步者，高轉；如十六步者，官星有阻；十九步者，仕途多厄。更樓，宜在乾坤艮巽方，忌辰戌丑未四墓方，更忌申方，招賊。屏牆，忌太闊遠，吏胥攬權。房科，不宜反向，宜平正一齊，主吏胥和睦。

The moon platform should be wide and square. The corridor should be spacious and level. A corridor of eleven steps indicates a transfer of position, twelve steps indicates wealth, fourteen steps indicates promotion, fifteen steps indicates excellent performance in an examination, seventeen steps indicates receiving a reward, and twenty steps indicates a high promotion and transfer. If it is sixteen steps, the official star is obstructed; if it is nineteen steps, the official career is full of difficulties. The watchtower should be placed in the directions of Kan, Kun, Gen, and Xun, and it should be avoided to place it in the directions of Chen, Xu, Chou, and Wei. It is especially forbidden to place it in the direction of Shen, as this will invite thieves. The screen wall (screen wall) should not be too wide or too far away, otherwise the officials will seize power. The offices of each room should not face the opposite direction; they should be level and neat, which indicates harmony among the officials.

東書房，西銀庫，得位者安；左賓館，右牢獄，隱藏者吉。庫房，宜兌及乾艮方，不宜震巽離方。倉廒，喜在不關，不宜酉方，忌當來脈上，與臥房後。衙神、土地，宜居左邊，若居右邊，官身不安，若反背，吏民悖逆。班房，宜遠，忌逼。囹圄，忌向衙廳。馬廄，宜乾兌坤艮方，忌在離方；馬頭，忌朝正南午方；門路，亦忌在午。

The study should be placed to the east and the silver warehouse to the west, each in their proper position for stability; the guest house should be on the left and the prison on the right, both being auspicious when they are concealed and not exposed. The warehouse is suitable to be placed in the direction of Dui and Qian and Gen, but not in the directions of Zhen, Xun, and Li. The granary is preferable to be placed in a location not belonging to the gate direction, and it should not be placed in the You direction. It should also be avoided to be directly on the main ridge line, and also not placed behind the bedroom. The official deity and the land god temple should be located on the left side; if placed on the right side, the official himself will not be at peace; if facing away, the officials and the people will be rebellious and不服. The room for the constables on duty should be distant, and it should not be close. The prison should not face directly the official hall. The horse stable should be placed in the directions of Qian, Dui, Kun, and Gen, but not in the direction of Li; the head of the horse should not face Due South (Wu direction); the path leading to the horse stable should also not be in the Wu direction.

內衙，與住宅同論，以內宅門為咽喉，關係最重。忌門枋朱漆，川堂直長，自外沖內，衙後空虛，暗箭沖背，明堂逼窄，右右凶惡，皆要防避。再參合主命年運，若十道傾欹，四圍缺陷，零星破碎，路氣穿散，須防歲煞加臨，刑沖主命，難免災禍。

The inner courtyard of an official's residence, where the family lives, is treated the same as a regular house. The inner gate is considered the vital passage, and its relationship is most important. It is undesirable for the door frame to be painted red; it is also bad if the passage is straight and long, allowing external energy to directly enter the inner courtyard. It is also unfavorable if the back of the residence is empty and unsupported, with a hidden attack coming from behind. A narrow and cramped bright hall is also to be avoided. Also, it is bad if there are inauspicious objects (evil things) on either side (the original text mistakenly writes '右右' instead of '左右'). All these should be avoided and prevented. In addition, one should consider the residence owner's birth year and the current year's fortune. If all directions are tilted and uneven, with defects and brokenness around, and if the road energy passes through the house and disperses, then one must be cautious of annual evils and punishments and clashes affecting the owner's birth year. At such times, disasters are likely to occur.

郡治學宮，偏宜水掃城腳，辛丁位上，有秀山秀水朝拱，當出元魁鼎甲。上手平和，下手高雄，前面文星矗起，科第不脫。若左高右低者，不利。私衙，與住宅同，上手若高，升官極速；上手若空，官聲不美。

The academies in the administrative centers of prefectures and states are especially favorable if there is flowing water sweeping past the base of the city. If there are beautiful mountains and clear waters coming to pay homage from the directions of Xin and Ding, outstanding scholars such as top-ranking candidates and状元 (top imperial examination winner) will emerge. If the left side is level and peaceful, and the right side is high and prominent, with a sharp, elegant peak (representing literary stars) standing tall in front, then continuous success in the imperial examinations and official titles will follow. However, if the left side is high and the right side is low, it will be unfavorable. As for private offices of officials, they are treated the same as ordinary residences: if the left side is high, promotion to official positions will be rapid; if the left side is empty or low, the official's reputation will be poor.

門前開敝，四圍無破，震庚離乾方上，拱峙聳起，超升極速。

Military offices should have an open and bright front entrance, with no damage or defects around them. If there are peaks rising to form a protective embrace in the directions of Zhen, Geng, Li, and Qian, then rapid promotion and advancement will occur.

大殿為主，宜高，中後殿稍低，須稱。山門及左右殿宇，均以端正平勻為吉。山門切忌開左，頭門低塌，則難為主。辰上開門，官非回祿；前後各向，人口不和；門路重開，是非不息；神像太多，僧道消散。喜四山朝拱，水沖脊背。私室六事，亦與主命相參，配合趨避。

Monasteries and temples should have their main hall built high, with the middle and rear halls slightly lower but in harmony with the main hall. The mountain gate and side halls should be upright and evenly proportioned for good fortune. The mountain gate should not be opened only on the left side. If the main entrance is low and collapsed, it will be difficult to establish the main altar. Opening a door in the辰 direction (Dragon) is associated with legal disputes and fires (the term "Hui Lu" originally refers to the god of fire, but is used here to mean fire disaster). If the front and rear halls face different directions, it will lead to discord among people. If doors and paths are repeated, it will cause continuous disputes. Having too many deities in worship may cause monks and Taoists to scatter. It is favorable to have surrounding mountains forming a ring around the temple. However, a direct water flow hitting the roof ridge is something to be avoided (there may be a missing "avoid" in the original text before the phrase "water hitting the roof ridge"). The six matters concerning private rooms within the temple should also be compared with the main deity's birth year to determine compatibility and avoid inauspiciousness.

店鋪以門為重，要迎水開門，忌開在煞方。鋪櫃設坐，俱以迎水為吉。庫櫃，安於生旺方，或迎水路，坐空朝滿者吉。門前忌街路反背，上手偏重，壓射不利，白虎高則得利。安貨房屋，宜順水坐虛，前逼後空者，脫手易而利加倍。亦宜與主命參酌配合，並論元運興廢，以知趨避去取。

The shop's entrance is most important; it should face water and avoid being in the direction of bad energy. The arrangement of the counter and seating should also face water for good fortune. The silver cabinet and storage cabinet should be placed in the direction of life energy and prosperity, or facing the water flow, with an empty back and full front. The shop's entrance should avoid streets curving back or facing backwards; if the upper side is too heavy or there are tall objects pressing or shooting towards the shop, it is unfavorable. A high position on the right side (White Tiger direction) is actually beneficial. The warehouse for storing goods should face water with an empty back and a narrow front, which makes goods sell easily and profits double. Additionally, it should be considered in conjunction with the shop owner's birth destiny and the prosperity or decline of the current era, to know what to pursue, avoid, take, and discard.