Zhai Fa Ju Yu (宅法舉隅) · Volume 1

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 ZhiGui 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 ZhiGui 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 ZhiGui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.