The Annotation of the Yang Residence Section of the Five Songs of the Heavenly Origin

洛書九位圖象陽剛九數。周圍三角分三重，中一重九次，內一重三九二十七，外一重五九四十五，若自上而下亦如之。凡八十一，易之步九宮，自一起亦八十一步，是以陽起一終九，故一六、二七、三八、四九、五十居中，此玄空之奧，秘中秘。

This passage explains the diagram of the Lo Shu square, which consists of nine positions. The number nine, representing yang energy, is used. The diagram is shaped as a triangle with three layers: the central layer is nine, the inner layer is three nines totaling twenty-seven, and the outer layer is five nines totaling forty-five. Counting from top to bottom follows the same pattern. The total is eighty-one, matching the method of moving through the nine palace grid in the Yi Jing, starting from one and covering eighty-one steps. Thus, the yang numbers begin with one and end with nine, pairing one with six, two with seven, three with eight, and four with nine, while five and ten are at the center. This is the profound secret of the Xuan Kong school, the secret within the secret.

河圖象地陰六數圖。中含六角亦分三層，中一重六次，內一重二六，一十二；外一重三六，一十八，除中心凡三十六。若自下而上作三重亦如之。若一物一太極，為五十有五。如是陰起四終六，故一六居以，亦河圖之陰中有陽。

This passage explains the diagram of the River Chart, which takes its imagery from the earth and uses the yin number six. The diagram contains six angles and is divided into three layers: the central layer is six, the inner layer is two sixes making twelve, and the outer layer is three sixes making eighteen. Excluding the center, the total is thirty-six. If counted from bottom to top in three layers, it is the same. If calculated according to the principle of "one thing corresponds to one Taiji," it matches the total number of fifty-five in the River Chart. Thus, the yin numbers begin with four and end with six, so one and six are in the same position (the original text has a possible error in the words "reside in," but it is recorded as is). This also reflects the meaning of the River Chart that yin contains yang.

天元五歌。原著無著大士禪師。清朝國師錄出，世所少見，於道咸間始傳出。若不識玄空秘旨，用零正以分其向背，鮮能取驗。蔣大鴻錄。本歌專用於陽宅。易齋補。蔣大鴻為無極子弟子，無極子乃無著大士，後稱禪師。

This is the preface of the commentary. The original "Five Songs of the Heavenly Origin" came from the Bodhi Master, and was transcribed and transmitted by the Qing dynasty master. It was rare to find until the Daoguang and Xianfeng periods. Without understanding the secret principles of Xuan Kong, and without knowing how to distinguish the direction and back of mountains and waters using "ling shen" and "zheng shen," few could achieve accurate results. This edition was transcribed by Jiang Dahong, and the commentary in this text specifically discusses yang residences. The annotations were added by Yi Zhai. Jiang Dahong was a disciple of Wuji Zi, who is also known as the Bodhi Master, and later generations referred to him as the Chan Master.

原文：人生最中是陽基，卻與墳塋福力齊，宅氣不寧招禍咎，骨埋真穴貴難期，建國定都關治亂，築城置鎮繁安危，試看田間豐盈者，半是陽基偶合宜。

First, the original verse is recorded, followed by an explanation of each section. This section of the verse says: The most important thing in a person's life is the foundation of a yang dwelling; its fortune is equal to that of a grave; if the energy of the dwelling is not peaceful, it will bring misfortune; at that time, even if there is a true burial site with bones, it will be difficult to achieve high status; the establishment of a country and the selection of a capital relate to the stability or chaos of an era; the building of cities and towns relate to the safety or danger of a region; look at the wealthy families in the fields, half of them are due to their yang dwellings coincidentally harmonizing with the vital and flourishing energies (this version of the verse is slightly different from the previous one; "最中" should be "最重", and "繁安危" should be "系安危").

解：陽宅陰基其興替之原理，同用零正，而取用之技術各有少異。陰基繫血統，其子孫雖居千里以外，其翼蔭則一，為永久興衰所關；陽居則不然，不論氏族，男女同居期，或同屋分房，感應雖同，而每一房隨流行則各異，其興替隨流行之氣，其一物一極，以各房建極。

Commentators explain: The principles governing the prosperity and decline of both yang dwellings and yin dwellings are the same, using "ling shen" and "zheng shen" to determine decline and prosperity. The difference lies only in the method of application. Yin dwellings are tied to lineage; even if descendants live thousands of miles away, they still receive the same benefits, affecting the long-term rise and fall of the family. Yang dwellings are not based on lineage; regardless of clan, any man and woman living together in the same place, or in separate rooms within the same house, although theirsympathetic response is within the same dwelling, each room follows the prevailing qi, and thus their responses differ. The prosperity and decline of a yang dwelling depends solely on the prevailing qi at that time. It is said "one object, one Taiji," and each room must establish its own Taiji for calculation.

建國立都，其衰旺關乎一國之隆替，而文化經濟亦受影響。一城市之氣運亦然，每一縣城之形不美，顯能點朝林者。試看田家之豐盈，多因田社茅棚，適逢流行之氣到，合得生旺。

Establishing a country and its capital, its prosperity and decline are closely related to the rise and fall of the nation, and even culture and economy are affected accordingly. The fate of a city is the same. Each county, if its situation is not favorable, will find it difficult to produce outstanding talents (the original text has a missing or corrupted phrase "显能点朝林者," which makes the meaning incomplete; here it is transcribed without supplementation). Furthermore, the reason why farmers are prosperous is often because the earth temples and thatched huts at the fields are precisely built where the prevailing qi flows, thus aligning with the favorable and thriving energy.

天心最平等，自天子以至庶人，無分貴□皆一也。以中國建都於北平，總以渤海向東入海，黃河新口天津市無定河，皆歸渤海，以下元氣運，乾為下元之首。

Heavenly Mind is most equitable; from the Son of Heaven down to the common people, there is no distinction of rank or status, for all follow the same principle. Take for example the capital of China, Beiping, where all rivers flow eastward into the Bohai Sea: the new mouth of the Yellow River, the Haihe River and the Wuding River in Tianjin all flow into the Bohai Sea. In terms of the Three Yuan cycles of qi, this situation corresponds to the Lower Yuan. The Qian hexagram is the first in the Lower Yuan.

原文：陽居擇地水龍同，不厭前篇議論重，但比陰基宜闊大，不爭秀氣喜粗雄，大江大河宜氣厚，涓涓滴水也關風，若得亂流如織錦，不分元運也亨通。

Repeating the rhyme: Choosing a site for a yang dwelling is the same as the method for water dragon mentioned in the previous section, so there is no need to avoid repetition; however, it is more suitable for open and spacious areas, not competing for elegance but preferring coarse and strong features; large rivers and rivers gather thick qi, while even a tiny stream is related to the movement of wind; if many waters flow in disorder like a brocade, it does not matter which era it belongs to, and everything will be smooth (these lines from this record, "not competing for elegance," "large rivers and rivers are suitable for thick qi," and "even a tiny stream is related to wind," are slightly different from the rhyme in the previous section).

解：歷據各國大都會名城，皆擇平洋闊大之區，語云陽宅一片，陰宅一線。一片言其廣大粗雄，深厚源遠流長，形識緊密，自然收得大江大河之氣入岫，自然氣運悠遠。

Commentators explain: When observing various large cities and famous towns, they are all chosen to be located in flat, open, and spacious areas. There is a common saying: "A Yang residence needs a broad area, while a Yin residence needs a single line." The term "broad area" refers to something vast, strong, deep, and long-lasting, with a compact form. Such a layout naturally can gather the energy of great rivers and streams, resulting in a long and enduring destiny.

陰宅一線，故云一席地亦能結構，以成我國平津滬漢奧，亦大聚大結之地。亂流織錦者，如蘇蕪錫、浙之南潯、湖之洞庭、奧之南番、中順皆港又分岐，亂流織錦，故每產俊秀人物，所謂衰旺多憑水，永保其禎乃亂流，此衰彼旺其重如此。

The term "Yin Zhai Yixian" refers to the idea that even a small piece of land can form a suitable site for a burial ground. Places such as Beiping, Tianjin, Shanghai, Wuhan, and Guangdong are areas where many such sites are concentrated. As for "Luan Liu Zhi Jin," for example, places like Suzhou, Wuhu, and Wuxi in Jiangsu, Nanxun in Zhejiang, Dongting in Hunan, and Nanhai, Panyu, Zhongshan, and Shunde in Guangdong are characterized by numerous rivers and streams that branch out and intertwine, creating a complex network of waterways resembling a woven silk fabric. These areas often produce outstanding individuals. This is what is meant by "Shuai Wang Duo Ping Shui," meaning prosperity and decline depend on water. The enduring auspiciousness comes from such a complex water network: where one part declines, another thrives, and throughout different eras, there are always valuable aspects to be found, hence its great significance.

原文：宅龍動地水龍裁，尤重三門八卦排，只取三元生旺氣，引他入室是胞胎，一門乘旺二門囚，少有嘉祥不可留，兩門交慶一門休，大事歡欣少事愁。

This verse says: For a yang dwelling, the dragon (dragon line) should be considered as if it were water, and the direction of the main gate, back gate, and room doors should be arranged according to the Eight Trigrams. Only the vital and prosperous energy of the current trinity period should be taken in, and brought into the house, which forms the vital essence of the entire dwelling. If one door is prosperous while the other two are in captivity, there will be few good things, and such a house should not be stayed in for long. If two doors are in a state of mutual prosperity and the third is neglected, then there will be great joy in major matters and some worry in minor ones (this version differs slightly from the previous verse in phrases such as 'two doors in captivity' and 'few matters to worry about').

解：動地之動字指空曠及街巷，此為動氣之處。動地之動氣，皆當水論，故古人有黃白二氣之論據。有水光之盪漾，名曰白氣；空曠草坡、田隴街巷，名曰黃氣。黃白其動則一也。

Commentators explain that the term "动" in "动地" refers to open spaces and alleys, where the movement of qi is most evident. The qi associated with "动地" is generally considered as water. Therefore, ancient scholars spoke of "Yellow and White qi": that which appears as shimmering water is called "White qi," while open grasslands, fields, and alleys are called "Yellow qi." Although Yellow qi and White qi are one intangible and the other tangible, in terms of their shared nature as moving qi, their application in divination remains the same.

三門者，前後門、內門。前後二門要注意外來黃白二氣。凡宅外街道溝渠在前門者，在前門立極，將所來之氣收歸局內，如為生旺則吉，如為衰死便凶。如十字街口，口口口口，一方坐南向北，一方坐北南向。如南向之居屋二間，自收到東南氣或西南氣；北向者，為西北氣，或東北氣。必要細觀之，看其氣是否能收到入宅。

The so-called "three gates" refer to the front gate, back gate, and inner gate. The front and back gates should be carefully examined for the incoming yellow and white energies. If a street or ditch outside the house directly faces the front gate, then the front gate is considered the central point, and the incoming energy should be gathered into the compound. If the incoming energy is prosperous and vital, it is auspicious; if it is declining and dying, it is inauspicious. For example, at a crossroads where all four sides are open (the original text here draws four squares to illustrate the houses on all four sides of the crossroads), one side faces south and the other faces north. The two houses facing south naturally receive energy from the southeast or southwest; the houses facing north receive energy from the northwest or northeast. One must carefully observe whether this energy can actually be drawn into the house.

此不能拘拘於某運，生旺則吉，衰死則凶。如一運以乾兌艮離為生旺，四運以巽震坤坎為生旺，七運以震坎巽坤為生旺，仍以零正取生旺，故陽宅論氣，不論其向。

Here one cannot rigidly adhere to the established views of a particular period. Rather, the judgment should be based on whether the qi is flourishing or declining. For example, in the first period, the trigrams Qian, Dui, Gen, and Li are considered flourishing, while in the fourth period, the trigrams Xun, Zhen, Kun, and Kan are considered flourishing. In the seventh period, the trigrams Zhen, Kan, Xun, and Kun are considered flourishing. The principle of "zero spirit" and "correct spirit" is still used to determine the flourishing trigrams. Therefore, the discussion of Yang dwellings focuses on the qi, rather than solely on their orientation.

蓋陽宅以人為極，中廳取中，睡室以睡房門取極，辦公室亦以其門取極，案檯必收得其門生氣旺氣，若倉庫無人地帶，則歸無極。

This is because a yang dwelling takes a person as the Taiji: the central part of the hall is taken as the center, the bedroom takes the door of the sleeping room as the center, and the office also takes its door as the center. The writing desk must receive the vital energy and prosperous qi from this door. As for areas like warehouses where no one resides, since there is no person, there is no center to establish, so there is no need to push or calculate.

如一門乘旺，二門衰襲，為衰多旺少，鮮有嘉祥。若二門乘旺，一門衰亦必獲咎，必重重生入。如近代之樓，其主房及大門必取生旺，若有衰死之氣，則不住人空之，如正門不吉鮮能獲吉。

If one door is strong while the other two are attacked by declining energy, it indicates that the declining energy is more dominant and there is little chance of good fortune. Even if two doors are strong and one is weak, it will still bring misfortune. It is essential that the thriving energy is strongly generated and supported. For example, in modern buildings, the main house and the main gate must be placed in the direction of thriving energy. If a certain area has declining or dead energy, that room should remain empty and not be occupied. If the main gate itself is not auspicious, the whole house will have difficulty in being favorable.

原文：三門先把正門量，後門房門一樣裝。

This verse says: Among the three doors, first measure the main door, because it is the overall air entrance of the whole house; the side doors and room doors are also installed according to the same principle.

解：本節重申陽宅之得失在門，不在形之向何方。假如屋式向東而行門在南或行北，不論城市鄉或高樓大夏，皆在入屋第一門先立極，然後察其極外之動氣，及其街道走廊、溝渠，及街閘來氣。

Commentators explain that this section emphasizes that the success or failure of a Yang house depends on its door, not on the direction the house faces. If the house is oriented to the east but the main entrance is on the south or north side, then regardless of whether it is in a city or countryside, a flat house or a high-rise building, one should establish the pole based on the first door leading into the house. Then one should examine the moving qi outside the pole, as well as the qi coming from the street, corridor, ditch, and gate.

如七運向北門，入門後由西轉入廳，而房門又向南出，此一門生二門衰，顯不獲咎。若正門衰死，而分租又各自在其房取極，其生旺者禎祥，其衰死者獲咎，所謂物物一極，不能執著於一也。其它之游年天醫，及門光尺、八宅，皆不及玄空也。

For example, during the seventh cycle, a door facing north is opened, and after entering, one turns west to reach the hall, while the room door faces south. This is known as one door bringing prosperity and another door indicating decline, clearly leading to misfortune. If the main door is already in a state of decline and the house is rented out to different families, each family takes their own extreme from within their room, then those who take the prosperous direction remain auspicious, while those who take the declining direction will suffer misfortune. This is exactly what is meant by "each thing contains a Taiji," and one should not rigidly adhere to a single extreme. As for other theories such as the flowing years, Heavenly Doctor, door light measure, and the Eight Mansions method, they are all inferior to the Xuan Kong method.

原文：別有旁門及側戶，一通外氣即分張，設若便門無好位，一門獨出始為奇。

This verse says: There are also side doors and secondary passages; once external air enters, the internal energy of the house will be dispersed and leaked. If the side doors cannot be placed in good directions, it is better to leave only one main door for entry and exit, which is considered extraordinary.

解：每宅必自正門總氣定頭門之生旺，以總論其宅興旺。如正門乘旺，旁門側戶皆無生旺之氣，惟正門乘旺，只有閉其通外衰死之門，以留生旺之門，以迎外來生旺之氣。若便門當旺，正門當衰，只留旺封衰。陽宅之把握天機全在行門，語云：有旺門無衰屋。

Commentators explain that each house should first determine the entrance's prosperity and vitality based on the main door's overall energy. Using this, the entire house's prosperity can be assessed. If the main door is prosperous but the side doors and secondary entrances are not, then those doors leading outside that are declining or dying should be closed, leaving only the prosperous door to welcome incoming vital energy. If the side door is prosperous while the main door is declining, then only the prosperous door should be kept open and the declining one sealed. The key to a Yang dwelling lies in the "door of movement" — meaning the door through which people normally enter and exit, as the energy is drawn in through that door. There is a saying: if there is a prosperous door, there is no declining house.

原文：門為宅骨路為經筋，筋骨交連血肉均，若是吉門行惡路，酸漿入酪不堪斟。

This verse says: The gate is the bone of the house, and the path is the sinew and tendon. When bones and sinews are connected, the flesh and blood can be evenly distributed. If a favorable gate is opened but an evil path is taken, it is like pouring sour milk into cream, making it unpalatable.

解：門為宅骨，為全宅動氣之主，管內外六事，皆兼貫通全宅之道。門之高低大小，路之長短、曲直闊窄，其氣之交流，引到生旺或衰死，為全宅興衰所繫。

Commentators explain: The door is the skeleton of the entire house, the master of the house's vital energy, governing the six matters inside and outside, and serving as the passage connecting the whole house. The height and size of the door, as well as the length, straightness or curvature, and width of the path, determine how the energy flows and whether the incoming energy is beneficial and prosperous or declining and dying. The prosperity or decline of the entire house depends on this.

亦即俗云，內六事門之高低，及路之闊窄，曲引到何氣，以比例定之，不可過亦不可不及，務必使之平均，過與不及皆不宜用。在上元應取外之離兌巽之外氣，並內亦宜之；下元以收得內外之乾震艮之道路旺氣為吉。反此乃如酸漿入酪，何堪用之也。

This is what is commonly referred to as the "inner six things": the height of the door, the width of the path, and the kind of qi brought in after a turn, all need to be considered in proportion, neither too much nor too little, but rather balanced. Excess and deficiency are both undesirable. For the upper yuan, one should take the external qi from the directions of Li, Dui, and Xun outside the building, and the internal path should also be aligned with these directions. For the lower yuan, it is auspicious to gather the strong qi from the directions of Qian, Zhen, and Gen inside and outside the building. Doing the opposite would be like pouring sour milk into cheese, how could that be useful?

原文：內路常兼外路看，宅深外路抵門闌，外路迎神並界氣，迎神界氣兩重關。

This verse says: The inner path should always be considered together with the outer path. For a deep dwelling, the outer path should extend all the way to the gate. The outer path on one side 'invites the life qi' to come in, while on the other side 'controls the qi' to block the declining qi. These are two important gateways.

解：內路外路有連帶關係，而在市鎮為尤重。外路即門以外之大街小巷，內路門以內之走廊，猶郊外小水會大水，內必兼外。先看外路之生氣足不足，內路歸何卦，合得生旺。

Commentators explain that the internal and external paths are interconnected, especially in towns. The external path refers to the streets and alleys outside the gate, while the internal path refers to the corridors inside the gate. It is like a small stream in the suburbs flowing into a larger one; when examining the internal path, one must also consider the external. First, check whether the qi of the external path is sufficient, then determine which trigram of the twenty-four mountains the internal path falls into, and see if it matches the current period's favorable and prosperous directions. The external path is the source of qi, and the internal path is the channel for qi. If the source is insufficient, even a good channel cannot provide any nourishment.

若市鎮之樓宇其生氣在街頭而住在街尾，此內氣接不到街口之生旺，街受衰死之侵襲，只徒得屋內之生旺。總要以生旺重重生入，否則流行之氣轉眼已星移斗轉，物換星移矣。只接本宅之生旺雖可召吉，亦如上言流行之氣不能留，遷避為宜，故云兩重關也。

If the buildings in a town or market area have life qi originating at the street entrance but the people live at the end of the street, then the qi inside the house cannot connect with the life and prosperity qi at the street entrance. Instead, it will first be attacked by the declining and dying qi from the street. The house will only gain a little life and prosperity qi from within. It is better to have the life and prosperity qi repeatedly generated and entering. Otherwise, the flowing qi will change quickly, just like the stars move and the seasons change. Although catching a little life and prosperity qi from the house itself can bring good fortune, as mentioned earlier, the flowing qi cannot be retained for long. Once the time changes, it will become declining and dying. Therefore, it is better to move away early. Thus, the outer and inner paths are called "two gates": the outer gate controls the source of the qi, and the inner gate controls its arrival. Only when both gates are open can the house truly receive life and prosperity qi.

原文：更有風門通八氣，牆空屋闕勢難避，若遇祥風福頓增，若遇煞風殃立至。

This verse says: There is also the "Wind Gate" connecting with the qi from all eight directions. If there are gaps in the walls or defects in the roof, it is difficult to avoid the influence. When encountering auspicious winds, blessings will suddenly increase; when encountering evil winds, calamities will arrive immediately.

解：風門者言其形也。在鄉村乃外便之凹風形，乃兩山中夾凹，或遠山與近山兩山，遠近合之亦有如一ㄚ，亦謂之凹，名之風門。在市鎮裡，則橫街小巷或陰巷，或斜或浸背，或正面來，皆曰風門，以其有風自此吹來。

Commentators explain: "Wind gate" refers to the shape of the terrain. In the countryside, it refers to a hollow opening in the outside area: either a depression formed between two mountains, or a forked gap formed by the meeting of distant and near mountains, also called a hollow, and all such formations are called wind gates. In towns, it refers to cross streets, narrow alleys, or dark passages, whether they come from the side, from behind, or directly from the front, all of which are called wind gates, because wind comes in from these places.

若市鎮隔一街界氣，亦可召吉。予歷見此等風門其力極大：若上元運，為下元衰氣浸入，其家之衰退尤速；如下元運為上元卦氣之門戶衰氣浸入，亦然。如上元能接上元之生旺氣，下元運能收得下元將生之生旺氣，名曰祥風，皆以玄空取舍。上元離坤兌巽，下元以乾艮震坎，分配於玄空二十四山中也。

If there is a boundary of qi between two towns separated by a street, it can still attract good fortune. From what I have observed, the power of wind gates is very great: when the upper yuan period is in effect but is infiltrated by the declining qi of the lower yuan period, the family will decline very quickly; similarly, when the lower yuan period is in effect but is infiltrated by the declining qi from the upper yuan period, the same thing happens. Conversely, if the upper yuan can receive the flourishing and vital qi of the upper yuan, and the lower yuan can receive the flourishing and vital qi that is about to arise in the lower yuan, this is called "auspicious wind." All of this is determined by the method of Xuan Kong (Heavenly Division). In the upper yuan, we take the directions of Li (Fire), Kun (Earth), Dui (Lake), and Xun (Wind); in the lower yuan, we take the directions of Qian (Heaven), Gen (Mountain), Zhen (Thunder), and Kan (Water), and then distribute them among the twenty-four mountains of Xuan Kong for calculation.

原文：矗矗高立為嶠星，樓臺殿宇一同評，或在身邊或遠應，能迴八風到家庭，嶠壓旺方能受蔭，嶠壓凶方鬼氣浸。

This verse says: A tall and towering structure is called "Qiaoxing" (Star of the Peak), and all pavilions, towers, and buildings should be judged by this standard; whether it is nearby or far away, it can turn and reflect the winds from all directions back into the family. If Qiaoxing is located in the prosperous direction, the whole family benefits from its protection; but if it is placed in a凶 direction, ghostly energies will enter the household.

解：上節言空，本節則言實。凡獨聳之高樓文閣、臺塔教堂，或殿宇巍樓，均作山龍論；或近身或遙應，均作正神論。若上元之在乾艮震坎，下元之坤離巽兌，其催官尤驗。

Commentators explain: The previous section discussed "emptiness," and this section discusses "substance." Any solitary tall buildings, pavilions, towers, churches, or grand palaces and halls should all be considered as mountain dragons; regardless of whether they are nearby or far away, they should be regarded as "principal deities." Therefore, during the upper period, they are placed at Qian, Gen, Zhen, and Kan; during the lower period, they are placed at Kun, Li, Xun, and Dui, and they are most effective in promoting officialdom. Since the峤 star is treated as a mountain, it takes the direction of the principal deity, which is exactly opposite to the previous method of taking the zero deity's direction for the door wind.

反之，則生鬼氣。即其壓在正神，自召吉禎；如反之壓在零神方，則鬼氣浸。欲隨此威脅在零方用門以消除，或用窗亦可引生旺以入宅，自可消除之，但仍要審其輕重。

Reversing the arrangement would give rise to ghostly energy. If the Qiao star is placed in the direction of the main beneficial deity, it naturally brings good fortune; but if it is placed in the direction of the neutral deity, ghostly energy will intrude. To dispel this oppressive influence, one can open a door in the direction of the neutral deity to release the energy, or open a window to allow the vital and prosperous energy to enter the house, thus naturally eliminating the effect. However, one must still consider the urgency and severity of the situation.

原文：沖橋沖路莫輕猜，須與元龍一例排，沖起樂宮無價寶，沖起囚宮化作灰。

This verse states that the conflicts and clashes of bridges and roads should not be hastily judged; instead, they must be considered together with the dragon of the current era to determine the hexagram positions. If the clash affects the "Joy Palace" of the current era, it becomes an invaluable treasure. However, if the clash affects a palace that has already been captured, the entire family will be reduced to ashes.

解：橋與路動氣之最動者，而又最勁，每人來往之孔道。曰沖者，由正面或右或左，正左右而來者皆曰沖。城市鄉村莊之廈宅，沖有太過中和之分，凡此沖與風門大同少異。

Commentators explain that bridges and roads are the most dynamic and powerful in terms of movement, as they are the main channels for people to pass through. The term "chong" refers to something coming from the front, or from the right or left side; anything directly facing or shooting straight from the sides is considered chong. In cities and villages, the impact of chong on houses varies between excessive and moderate effects. Generally, this kind of chong is similar to the wind door mentioned earlier.

身若路衝，其間合得元運，玄空有五鬼運財來；至失運時，亦有運去。樂宮速發，一遇囚空化作灰。所謂元龍者，乃當元之龍，故云一例。

If one's own position is affected by a road facing the opposite direction, and if it coincides with the current favorable period, then according to the principles of Xuan Kong, there may come unexpected wealth similar to the "Five Ghosts Bringing Wealth." However, when the favorable period ends, much of this wealth will also disappear. If the palace of joy is confronted, wealth will come quickly; but once it falls into captivity and becomes empty, it will vanish immediately. The term "Yuan Long" refers to the dragon of the current period, so road confrontations and bridge confrontations should be treated according to the same principle.

如四運遇巽坤震坎四樂樂宮，其中尤以巽坤為正。四運屬上元，轉眼星移斗轉，一交六運，此四宮入囚，其中亦以巽坤其去勢之速如雷，非人事可以挽回。因巽四終乃上元之氣終，至七運震坎乃正樂宮，巽坤乃輔之而已。

For instance, when the four cycles meet the trigrams of Xun, Kun, Zhen, and Kan, which are considered joyful trigrams, among them Xun and Kun are the main ones. The four cycles belong to the upper initial period, but soon the stars shift and the heavens change. Once entering the sixth cycle, these four trigrams fall into captivity; among them, Xun and Kun decline most rapidly, as swift as thunder, beyond human power to reverse. This is because Xun is associated with the fourth number, and when the fourth cycle ends, the energy of the upper initial period also ceases. By the seventh cycle, the trigrams of Zhen and Kan become the main joyful trigrams, while Xun and Kun merely serve as auxiliary.

吾新會有二村，被對村之人用橋沖，幾年後遇囚，此二村卒至滅他遷，亦所謂其來也速，其去也速，觀於潮汐則自了然矣。

In my hometown of Xinhui in Guangdong, there are two villages that were attacked by a bridge from the opposite village. After several years, when they were caught in a difficult situation, these two villages eventually declined and the villagers had to move to other places. This is what is meant by things coming quickly and going away just as quickly; if you just look at the rising and falling of the tide, the principle becomes clear.

原文：宅前逼近有奇峰，不分衰旺皆成空，抬頭咫尺巍峨起，泰山壓倒有何功。

This verse says: If a strange peak looms closely before the house, regardless of its prosperity or decline, it forms a useless situation; looking up, within a short distance, a towering wall stands upright, like Mount Tai pressing down, then what use is there for even the best situation?

解：奇者懷石嶙嶙，此言形勢之凶惡。若太近屋前或左右，雖有元運當旺，因其太近，不能迴旋八方之旺氣入宅，故曰終成空局。若太逼近，雖秀亦無用。如上節之樂囚，苟遇囚何堪設想。

The term "qi" refers to the appearance of strange and rugged rocks, indicating avicious situation in the terrain. If such formations are too close to the front or sides of a house, even if the original beneficial period is strong, they will prevent the prosperous qi from all directions from circulating into the house, resulting in an empty situation. Being too close is harmful, even if the shape is beautiful. Combined with the previous discussion on the乐宫 and入囚, if such pressure coincides with入囚, the consequences will be even more severe.

原文：村居曠蕩無關鎖，地水兼門一同取，城巷稠居地水稀，路衢門嶠並司權。

This verse says: In a village with open and spacious surroundings, with no enclosures around, the terrain, water flow, and gates are all taken into account; in a city where the alleys are dense and the land and water are scarce, the roads, gates, and the star of the mountain peak are all considered.

解：鄉村之氣曠蕩不收，曰無關鎖者，非水口之關鎖與否，地廣水多，關氣因之散漫，不若市鎮之街稠密，故曰地之作法，無論村莊市鎮，全以遠近虛實為主宰。

Commentators explain that the qi of the countryside is open and expansive, not restrained. The term "without closure" does not merely refer to whether there is a barrier at the water mouth; rather, because the land is vast and the water is abundant, the qi that could be contained becomes scattered, unlike the dense streets and alleys of towns and cities, which are more conducive to gathering qi. Therefore, when discussing land forms, whether it is a village or a town, the key factors are distance and proximity, as well as openness and solidity.

地水兼門一同取者，此須細看其氣入岫不入岫，猶陰宅之水入懷不入懷，地上之氣亦當水論，故曰兼門。嶠星之形市區多，村莊少；若市區之街道，仍作黃白論，嶠星則分生旺，自不待言。

The phrase "earth and water together are taken as one" means one should carefully examine whether this energy can actually enter the area. Just as in the case of a阴宅 (burial site), one must check whether the water surrounds and embraces it. The energy on the ground is generally treated as water, hence the need to consider the door together. For forms like峤星 (a type of terrain feature), there are many urban areas and few villages; as for the streets in urban areas, they are still discussed according to the two energies of Huang and Bai. The treatment of峤星 is separate in terms of prosperity and decline, which does not require further explanation.

原文：一到分房宅氣移，一門恆作兩門推，有時內路作外路，入房私門是握機，當辦親疏並遠近，抽爻換象出神奇。

This verse explains that when a house is divided into separate sections, the qi of the house will shift accordingly, and a single door should be treated as two doors. Sometimes the inner path becomes the outer path, and the private door leading into the room is where the qi is controlled. One should distinguish the closeness or distance of each section from the qi entrance, using the method of 'drawing out the yao and changing the image,' which is remarkably effective.

解：分房氣，宅氣移句，乃玄空作法與他家不同，此為玄空做法之最上乘法。如北方之院，一家分數屋，同一總門出入，而每一房之宅氣各建其極；如今市區一樓入門後，分居而住，自是各有其極也。

Commentators explain: "Dividing the house into separate areas with their own qi" is the distinctive feature of the Xuan Kong method, and it is the highest level of practice in the Xuan Kong school. For example, in a courtyard in the north, a family may live in several rooms and share a main entrance, yet each branch of the family establishes its own Taiji; nowadays, in a high-rise building, after entering the building, each household lives separately, naturally each having its own Taiji.

如之大屋，中一大廳，東西分主，各屋分居，其間之氣各殊，而所收生旺各異。假如在市區東向之房，旺於四七運；西出之房旺於三六運。故分房各有各主，亦各人建極不同，又如樓六七層亦然，或用廳形以就氣口。

For example, consider a large house with a central hall, and on the east and west sides, each has its own main room, with each house living apart. The qi of each house is different, so the prosperity they receive also varies. If it is in a city, the east-facing rooms are prosperous during the fourth and seventh cycles, while the west-facing rooms are prosperous during the third and sixth cycles. Therefore, after dividing the rooms, each has its own master, and the Taiji (primary pole) established by each person is different. This also applies to buildings with six or seven floors, sometimes requiring adjustments according to the shape of the hall to align with the qi entrance.

此抽爻換象，法極之斗標，極重要，斗一動，八方之氣，其旋轉由乎中央，即算術之二元數法，一動皆動也。

This is the method of "drawing out the lines and changing the images," which is like the handle of the dipper serving as a standard for the pole star. It is extremely important: when the handle of the dipper moves, the rotation of the energies from all eight directions originates from the center, just as in binary arithmetic, where a single change causes all other positions to change accordingly.

原文：論屋神祠理最嚴，古人營屋廟為先。

This verse says: When discussing buildings, the rules for temples are the strictest. Ancient people always built temples first before constructing their dwellings.

解：古人建都立城或村莊，如建都以天壇之立，都市以城以隍廟，以定一方之主宰；村莊以社壇或廟，皆該方之主。先觀形勢後研理氣，凡威靈顯赫之廟宇，香火鼎盛綿綿，幽冥清淨；若古廟冷寺，必肅散不收。此為形家必論之理可知，形體不動為主，理氣流行之氣為用。

Commentators explain: In ancient times, when establishing a capital, a city, or a village, if building a capital, they first constructed the Heaven Temple; for a city, they established a City God Temple, using these to determine the dominant force of the area. Villages would set up a Society Temple or a shrine, which also served as the main deity of that area. The order of observation is first to examine the physical form, then to study the principles and energies. Temples with great spiritual power and continuous, flourishing worship are peaceful even in the afterlife; however, ancient temples and cold monasteries have a scattered and dispersed energy. From this, we can understand the principles of geomancy: the physical form is fixed and immovable, serving as the body and occupying the central position; the principles and energies change with the movement of time, serving as the function. Therefore, shrines follow the strictest rules, because they are the central point for the entire community. Once their location is incorrect, the whole city or village will be affected.

廟為萬象香火，宗祠則又為其子姓獨有。吾眼新會一村，當時全村皆窮，適有陰陽家遇，而該村有一耆老，在村口榕樹下休息，而該陰陽家亦在休息，而老者奉茶獻煙，陰陽家感其誠，即曰在某處立社壇，在某處建祠，他雲二十年後能財貴並美。果然該村出一名醫，當清光緒皇奉召到京賜進仕，而村人自此多往美國，此坐甲向庚，而甲峰特聳於後。

Temples are shared by all families, but ancestral halls are exclusively owned by the descendants of a particular surname. I personally witnessed a village in Xinhui: at that time the whole village was very poor, and just then a yin-yang master passed through. There was an old man resting under a banyan tree at the village entrance, and the yin-yang master also stopped there. The old man offered tea and incense as a gesture of hospitality, and the yin-yang master, moved by his sincerity, advised him to set up a shrine at a certain place and to build an ancestral hall at another. He said that in twenty years, the village would become wealthy and prosperous. Later, the village indeed produced a famous doctor who was summoned to the capital during the Qing Guangxu period and granted the title of imperial scholar. From then on, the villagers began to go to America for livelihood. This site is oriented with the main direction facing the direction of Geng, meaning facing west slightly south while sitting east slightly north. The peak of the Jia direction is especially prominent behind, and the main deity is supported by a mountain, hence it can produce people of high status.

原文：夫婦內房尤特重，陰陽配合宅根源。

This verse says: The inner chamber of a couple is especially important, for yin and yang meet here, which is the root of the family's fortune.

解：玄空六法至此已極盡玄妙。以夫婦為人倫之始，五倫亦以夫婦為先。生育後，則父子兄弟而子孫，孫子繼綿不絕，此夫婦為全宅奧區，亦作主星論。

Commentators explain: The Six Methods of Xuan Kong have now covered all the profound aspects. The relationship between husband and wife is the beginning of human relationships, and among the five fundamental relationships, husband and wife come first. After procreation, there are father and son, brothers, and descendants, ensuring the continuity of generations. Therefore, the inner room of the husband and wife is the most profound part of the entire house and should also be treated as the main star for interpretation.

凡房之門路，外氣必要收得生旺之氣；房門及床位，亦必收得房門之旺，故以床為極，以陰陽相生雌雄相見。床頭在正神方，走廊收得生旺，門口為大金龍，必能產俊秀之兒郎。如七運，得震坎最佳，而坤巽乃上元之氣，雖旺亦不用；又如八運以乾艮之房亦佳。

In the bedroom, the door and the path must gather vital and prosperous energy. The bedroom door and the bed position must also capture the prosperous energy of the door. Therefore, the bed should be considered as the Taiji (Supreme Ultimate), embodying the principle of yin and yang generating each other and the presence of both male and female energies. The head of the bed should be placed in the direction of the main beneficial force, the corridor should gather vital and prosperous energy, and the entrance should become the "Great Golden Dragon"—the main gateway for the entire room to receive energy, which can give rise to handsome and talented sons. For example, in the seventh cycle, the directions of Zhen and Kan are most favorable; while Kun and Xun belong to the earlier period's energy, although they seem prosperous, they are not used. In the eighth cycle, using the directions of Qian and Gen is also good. It is evident that the inner bedroom of a couple should be considered together with the corridor, bedroom door, and bed position to establish the central point for analysis.

原文：八宅因門坐向空，三原衰旺定真蹤，運遇遷移宅氣改，人家興廢巧相逢。

This verse says: The method of the Eight Mansions depends solely on the door and the facing direction. If the facing direction falls into an empty position, it becomes directionless; one must use the prosperity and decline of the three yuan to determine the true location. As the cycle shifts and people move, the energy of the dwelling changes, and the rise and fall of a family often depend on such subtle coincidences (this version of the text should be 'three yuan' instead of 'three original').

解：坐向空者，俗云空亡線之謂。八宅乃地盤二十四山，周天三佰六拾五度，每宮十五度，上七度半，下七度半。如子山午向，前不兼壬，後不兼癸，名曰向空，此所謂單線者，宜於神壇社廟空門之線，世俗人家不宜用此線。

Commentators explain:the so-called "sitting and facing an empty line" refers to the commonly known "empty line." The eight houses refer to the twenty-four mountains on the Earth Plate. The entire circle of 365 degrees is divided into twenty-four sectors, each 15 degrees. The first seven and a half degrees and the last seven and a half degrees are considered empty lines. For example, if a house faces south from the direction of the north, and neither the front nor the back includes the direction of Ren or Gui, it exactly falls on the central single line, which is called "facing an empty line." This type of single line direction is only suitable for places like temples and shrines associated with the empty path. Ordinary households should not use it, because the line falls exactly at the boundary between two trigrams, causing the energy to have nowhere to go, and thus the star calculation cannot be started.

青囊經雖有雙山雙向之旨，而陰陽二宅，總以避為宜。如形局因砂水，門繫一度二度，亦要兼，因地球界氣，其軸心繫在辰戌分界。

The Qingnang Jing mentions the concept of "double mountains in two directions," but both阴宅 and阳宅 should ideally avoid the empty亡 positions. If the terrain is restricted by sand and water, causing the door to deviate by just one or two degrees, then the direction should still be adjusted to take the combined direction. Since the axis of the Earth's qi is located at the boundary between the Chen and Xu sectors, even the slightest difference in the line position must be carefully considered.

其不取空亡者，三元之氣雖發，但其向空，運遇遷移斗杓一轉，如坐子午乾巽，於上下元交運時，其敗最慘。一過運忽遇當旺行運之人入住，亦大發，故云巧相逢，此乃前為鬼屋不吉，後至者大吉。

The reason we do not take empty亡 (wáng) is that although the three yuan qi can produce results for a while, once they fall into empty亡, they will quickly decline when the movement of the years changes and the handle of the star turns. For example, if someone is sitting on the Zi or Wu positions, or on the Qian and Xun lines, they will suffer the worst decline when the upper and lower yuan meet. However, once this period has passed, if someone who is in a prosperous period moves in, they will also achieve great success. Therefore, the rhyme says "skillful meeting": previously it was an inauspicious ghost house, but later the person who moves in turns it into a very auspicious place.

原文：此是周公真八宅，無著大士流傳的，天醫福德莫安排，只好游年定時日，逢興鬼絕更昌隆，遇替生延皆困迫。

This verse says: This is the true method of the Eight Directions from Zhou Gong, passed down by the great Bodhisattva Nushe; terms like Heavenly Doctor and Fortune Virtue should not be used for arrangement, and the wandering years can at most be used to determine a time; instead, when encountering the directions of the Five Ghosts and the Dead Gate, it becomes even more prosperous, while encountering the directions of Life Qi and Longevity brings about difficulties everywhere.

解：無著大士後稱禪師乃清國師蔣大鴻之師，無著又名無極子。八宅始於周公劉遷幽，蔣氏得無著大士衣砵真傳，始明玄空秘奧。坊間陰陽家地理書，汗牛沖棟，甚少見用玄空者。

Commentators explain: The Bodhisattva Wu Zhe was later known as Chan Master, and was the teacher of Jiang Dahong, a national master of the Qing dynasty, also known as Wu Jizi. The method of the Eight Mansions originated from the time of the Western Zhou dynasty when Gong Liu moved to the land of Bin (the original text says 'you' but it should be 'bin', and it is copied as is without correction). Jiang's family only understood the secret mysteries of Xuan Kong after receiving the true transmission from Bodhisattva Wu Zhe. Although there are countless geographical books on yin and yang in the market, very few can actually apply Xuan Kong properly.

此周公八宅之秘訣，乃易之為道，換言之，皆本玄空三般大卦，演變六法。世人之周公天醫、福德、游年卦例，而論八宅，皆江湖術士騙食法，皆以挨星為言。因時代之沿革，屋宇之形式，代有更改，而易以不變應萬變，其取極則一也。

This secret of the Zhou Gong Eight Houses is originally based on the principles of the Book of Changes; in other words, it is derived from the "Three Great Trigrams" of the Xuan Kong school, which then evolved into six methods. The common people use the Zhou Gong trigrams such as Heavenly Doctor, Fortune Virtue, and Wandering Years to discuss the Eight Houses, which are all tricks used by charlatans to make a living. What should truly be discussed is the "Aixing" (star arrangement). The form of buildings changes with the times, altering generation after generation, while the Book of Changes remains constant, always taking the ultimate principle as its foundation. Whether it is an ancient house or a modern building, the太极 (Supreme Ultimate) is always established at the place where people reside, and then the trigrams of the current era are arranged accordingly.