Running a personal fortune or journey

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

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

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

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

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

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

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

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

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

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

（凡宅，氣口坐山並重；若論流年，則氣口重而坐山輕。）

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

十八個挨星圖，是將一至九入中，順挨一局，逆挨一局，合共十八局。

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

一局順、一局逆：九五七，二六四；八一三，三一八；四六二，七五九。

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

二局順、二局逆：一六八，三七五；九二四，四二九；五七三，八六一。

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

三局順、三局逆：二七九，四八六；一三五，五三一；六八四，九七二。餘仿此。

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