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

天氣乃流行之氣，旋轉日月，遷移自有其律，地不分南北，其興替皆在到某地之氣如此，而其地亦如此。如坎宅游年卦以艮為五鬼，有門路則凶；坤為絕命，有門路亦凶，永遠皆如此斷。殊不知艮坤各有其流行之氣，其生旺衰死，皆在玄空卦內推，如一六、二七、三八、四九、真偽立分，必玄空卦之秘。

Heavenly weather is the prevalent energy, which changes with the movement of the sun and moon, and its migration follows its own regular pattern. The earth is not divided by north or south; the rise and fall of a place is entirely determined by the kind of energy that reaches there. That piece of land then follows accordingly. For example, in the case of the Yuannian hexagram of a Kan dwelling, if the hexagram is Gen, it is considered the Five Ghosts, and if there is a door or a path, it is always judged as凶 (unfavorable); if it is Kun, it is considered the Dead End, and if there is a door or a path, it is also always judged as凶. This is always a fixed judgment. But in reality, Gen and Kun each have their own prevalent energy, and their prosperity, decline, and other states must be analyzed through the Xuan Kong hexagram. For instance, the combinations of one and six, two and seven, three and eight, four and nine, when arranged in order, clearly distinguish true from false. This is the secret of the Xuan Kong hexagram.

原文：太歲煞神若加臨，禍福當關如霹靂，門內間間有宅神，值辰值星交互測，此是游年剖斷機，不識三般總虛擲。

This verse says: If the current year's master and the year's evil spirits fall on a particular direction, the fortune or misfortune will reach the door quickly, like thunder; within the door, each room has a household spirit. The current year's stem and the current period's star should be cross-referenced to determine fortune or misfortune. These are the key points for judging good or bad fortune through the flow of years. If one does not understand the 'three types of trigrams,' all efforts will be in vain.

解：太歲為每年之歲君，子年即太歲臨子，午年太歲臨午。若遇太歲加臨，旺則隨旺，衰則隨衰，其中六合三合，皆有影響，旺則禎吉，衰則獲咎。紫白訣以及秘旨，皆以零正而定其生旺衰死，亦一物一太極之秘。

Commentators explain: The Tai Su is the ruler of each year; in the year of Zi, the Tai Su resides at the Zi position, and in the year of Wu, it resides at the Wu position. When the Tai Su is superimposed, the original strong will become even stronger, and the original weak will become even weaker. Among these, the Six Harmony and Triple Harmony also have an effect: strength brings auspiciousness, while weakness brings misfortune. The "Zi Bai Jue" and various secret teachings of other schools all use "ling shen" and "zheng shen" to determine the state of birth, prosperity, decline, and death. This is precisely the secret essence of "one thing, one Tai Ji."

故南北東西，各有所受流行之氣，其卦象之變，尤如乾首坤腹震足艮筋絡，故其宅之有病人，變象之卦氣最驗。天地萬物皆感其極，亦地球之東西，人物各其極，亦如最小者，莫如一花一葉，亦各有花之極，而葉又另一極也。

Therefore, the qi prevalent in each direction differs, and so do the changes in the trigrams. Just as the "Sayings on the Trigrams" states that Qian represents the head, Kun the abdomen, Zhen the feet, and Gen the sinews, so too, when a family has a sick person, using the qi of the trigram after the change is most accurate. All things in heaven and earth respond to their own Taiji: large as the east and west hemispheres of the earth, each person and object has its own pole; small as a single flower and leaf, the flower has its own pole, and the leaf another.

原文：間星層數論高低，間架先天卦數推，雖有書傳皆不驗，漫勞大匠用心機。

This verse says: Some people use the number of rooms and the number of layers to determine the height of a building, and use the structure to deduce the Earlier Heaven hexagram number. Although these ideas are found in some books, they do not actually work, causing great effort in vain for skilled craftsmen.

解：宅第之形式，古今不同，日新月異。本節內外六事兼及，有平房有幾進深者，或高幾層或十幾層者，此要外六事之不生我，同類而克同數，秘旨已詳解。內六事，亦以生旺之門路而定生旺，逢生旺則生旺，逢衰死則衰死。

Commentators explain: The form of dwellings has changed over time, constantly evolving. This section discusses both the external and internal six matters together: there are flat houses, multi-depth houses, and even multi-story buildings with several floors. For the external six matters, one should look at whether they generate me, as well as the situation of similar elements being combined or the same numbers mutually controlling each other. This aspect has already been thoroughly explained in the Secret Meaning. For the internal six matters, the determination of prosperity and decline is based on the vitality of the door and path: if they meet prosperity and vitality, then prosperity and vitality are present; if they meet decline and death, then decline and death are present. It is evident that the number of floors itself has no inherent good or bad fortune; good or bad fortune lies solely in the intake of qi.

外六事在露臺觀之，外之高樓嶠閣影響最大。零方反居正方，名水神上山，獲咎；正方反居零方，名山神落水，主損人口或疾病，犯重者死。在此環境必細觀，其外六事或遠或近，觀其氣之入宅與否，前文已盡及。

External six matters should be observed from the terrace. The influence of external high buildings and elevated pavilions is most significant. The zero god direction is mistakenly placed in the position of the main god, called "water god ascending the mountain," which brings misfortune. The main god direction is mistakenly placed in the position of the zero god, called "mountain god descending into water," which may cause harm to people, illness, or even death. In such an environment, one must carefully examine: whether the external six matters are near or far, and whether their energy can enter the house. This point has already been thoroughly explained in the previous text.

原文：山龍宅法有何功，四面山圍亦辨風，或有山溪來配合，兼風兼水兩相從，若論來龍休論絕，結龍藏穴不藏宮，縱使皇宮並都會，只審陽開不審龍。

This verse asks: In the method of selecting a yang residence on a mountain, what is the main focus? Even within a mountain enclosure, one must distinguish the wind; if there is a mountain stream to complement it, then both wind and water can be considered together; when discussing the coming dragon, there is no need to discuss the conclusion, for the conclusion contains the site rather than the palace; even if it is a palace or a capital city, one only examines whether it is open or not, without examining the dragon (the text here differs slightly from the previous verse).

解：論平洋與山居，山居以謹密形，居勢平坦緊密，山溪水之來，合得生旺水口之出，居之不見，外六事之峰巒，環繞有情，八風不漫浸，避風得水。

Commentators explain by comparing flat land with mountain dwelling. Mountain dwelling values a tight and compact terrain, with a flat and secure location; the mountain stream should come in a way that is favorable and thriving, and the outlet of the water should be out of sight from the dwelling. The surrounding hills and peaks should be affectionate and protective, preventing the winds from all directions from invading. This is called avoiding wind and obtaining water.

若平洋，以包涵廣大，寬宏遠大，開陽之謂，故云只取開陽，以納東西南北之氣，只求得當元生旺氣到門入宅，故勿論來龍。若山居則要論龍，以中和為主，緩急相稱，若來勢急速不開坦，又不緩，如居之雖居生旺，但其形勢已不取。

As for flatlands, it is considered valuable to have a broad and inclusive terrain, wide and far-reaching, which is called "Kaiyang." Therefore, only the "Kaiyang" is taken into account to receive the qi from all directions. It is only necessary to ensure that the vital and prosperous qi of the beginning of the cycle reaches the door and enters the residence. Thus, there is no need to consider the dragon line. For mountain dwellings, the dragon line must be considered, with harmony as the main principle. The urgency of the approach should be appropriate. If the approach is too urgent and not open, or too slow and not relaxed, even if the dwelling is in harmony with the vital and prosperous qi, the form is already insufficient. This is precisely the difference between considering the dragon line for mountain dwellings and considering the qi for flatlands.

所云風兼水者，不論山居與平洋皇都，或城鎮山居取緊密，平洋聚居人口眾多，必取其所謂明堂，當容萬馬，水口不通舟，陽宅陰宅總不能離平字。

The concept of "dual wind and water" applies regardless of whether one resides in mountains, plains, or a royal capital: for mountain dwellings, the focus is on compactness, while in plains where many people gather, the so-called "Bright Hall" must be considered. The Bright Hall should be wide enough to accommodate ten thousand horses, while the water entrance should be narrow enough to prevent boats and rafts from passing. In short, whether it is a阳宅 (residential site) or 阴宅 (burial site), the key principle is always "levelness" or "evenness."

原文：俗言龍去結陽基，此是時師俗見庸，欲取陽居禳家福，山居不如澤居榮。

This verse says: Common teachers claim that a dragon comes to an end before forming the site of a yang dwelling, which is a shallow and ignorant view. To choose a yang dwelling for the family to pray for fortune, dwelling in the mountains is not as prosperous as dwelling by the water.

解：澤居形勢廣大，山居逼狹，四面休囚。若形勢好，用之為陰宅則可，雖得生旺亦不過一二代。若澤居人口繁盛，洋場廣闊，能聚稠密之人口，時師每取龍脈而騙人。

Commentators explain that a site by a marshy area has a broad and open terrain, while a site by a mountain is narrow and confined, with all four sides weak and confined. If a mountain site has a good form, it can still be used as a resting place for the deceased, but even if it receives the vital energy of life and prosperity, its benefits will only last for one or two generations. In contrast, a site by a marshy area has a thriving population and a wide expanse, capable of gathering a dense population, thus possessing a strong energy. However, ordinary practitioners often deceive the family by merely talking about the dragon pulse.

原文：陰居蔭骨及兒孫，陽宅氤氳養此身，偶爾僑居並客館，蓭堂香火有神靈，關著三元論氣轉，吉凶如響不容情，透明此卷天元歌，一到人間識廢興。

This verse says: The burial ground benefits the bones, and its effects are seen in the descendants; the yang dwelling's mist and haze nourish the living body; even if one stays temporarily in a guesthouse or a temple with incense and flame, there are always spirits present; as long as it involves the rotation of the three yuan energies, good and bad fortune will respond like an echo, without mercy; if one thoroughly understands this volume of the "Heavenly Origin Song," one can immediately recognize the rise and fall of a place (the original text's "蓭堂" refers to a temple or hermitage).

解：本節統論全篇大意。陰宅關係血統，其子孫雖遠居，亦可澤蔭；陽宅雖僑居客館，亦能感應。若能熟讀此卷天元歌，所有人之興廢便了如指掌也。

Commentators explain: This section summarizes the main idea of the entire passage. A阴宅 (burial site) relates to bloodline, and even if descendants live far away in other places, they still receive the blessings from the ancestral tomb. A阳宅 (residential site) even if it is just a temporary residence in a foreign inn, can still have a responsive effect. If one thoroughly understands this chapter of the "Tianyuan Ge," one can clearly grasp the rise and decline of families.