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黃帝宅經 - DISCOURSE 01

5/25/2015

Our write up on HuangDi ZhaiJing has spurred interesting discourse among learned friends from our Facebook and the Forum. Among the very strong advocates of YangGong method, a number of concerns had been discussed and herewith we would like to sum up as the followings: -

Animated Yin-Yang symbol
If you wanted to somehow illustrate the complex vorticular dynamics of the dual Torus structure that defines black holes on all scales all in one simple 2-dimensional symbol, you might draw something similar to the ancient Chinese Yin and Yang symbol. This animation, which was created by animators directed by Nassim Haramein for his "Black Whole" DVD, shows how the dual torus and the Yin Yang are describing the very same dynamics through animated graphics. The "Black Whole" DVD and the "Crossing the Event Horizon" 4 DVD set are both available from the The Resonance Project Foundation:http://resonance.is/explore/store/
Posted by Nassim Haramein on Friday, April 11, 2014

夫宅者，乃是陰陽之樞紐、人倫之軌模。非夫博物明賢，無能悟斯道也。

The site is the pivot of yin and yang and the standard for human relationships. Only the learned and illuminated worthy will be able to understand its Way.

Comment: The site is the pivot of Yin Yang. What does it means? Clue, the concept is not a line with opposite polarities but a dot as a pivoting point.

再入陰入陽，是名無氣。

Repeatedly entering yin or entering yang is called the absence of Qi.

Comment: How is this in real life application? What are we measuring? This concept is important because Qi has qualities and strength. This verse introduces the concept of the strength of Qi. How to physically audit the strength of Qi, even before taking out a LouPan to measure direction. Absence of Qi is referring to the strength. It is minimum rather than nothing. There is also no maximum in the sense but a rise to a higher value.

YinYang in FengShui is referring to very specific items, the study of Qi based on CiXiong. Classics: Yang Gong grow old observing CiXiong, all the books in the world are all different. This verse introduce the concept of strength of Qi for different sites. There are sites which receive more Qi and there are sites which receive less Qi. This is about strength and not quality. Quality of Qi is another method of measurement.

For a highland dragon, steep site, the Qi goes deeper. For a lowland dragon, flatland, the Qi is shallower. Does that mean for steep site the Qi is stronger? No, the strength is dependent on the length of the dragon. As a result, some fengshui masters interpret it as the mountain ranges going all the way to the Himalayas. Is it referring to the length of the mountain ranges? Dragon is a representation.

凡移來不論遠近，一裏、百里、千里、十步與百步同。

In general, the incoming influences are not affected by distance. One li, one hundred li, one thousand li, ten paces and one hundred paces are the same.

Comment: When measuring dragon, what do we measure? Someone commented that mountains normally cover more than 30 degrees, so how is it possible to measure dragon accurately? Another master taught to measure the peak of the mountain. Another person commented that there are no mountains in Singapore.

Where to put the loupan is never in the classics, it is meant to be handed down. Where to place the loupan? Why loupan has different settings, as questioned in another posting? First of all, what are we measuring. The static or the dynamic value. Heaven, Earth and Human. In XKDG, why is the middle plate not in the loupan? Did they make a mistake or we cannot see because we don't know. In SanHe, why the middle plate is sometimes omitted? Did they make a mistake again. Static or dynamic value.

三度重入陰陽，謂之無魂；四人謂之無魄。

If Yin or yang is entered three times, the site is said to be without soul. If it is four times, it is said to be of soul without spirit.

Comment: What are we measuring? Three times enter Yin Yang; what is entering? Is it three Yin or three Yang? Is it one Yin and two Yang? Without understanding the first verse, is it possible to comprehend the rest?
The opening sentence of the Book states: -

TaiJi
YinYang
“one produces two, two produce 3, three produces the myriad things – YiJing”
BaGua

Every plate has its own secret…

若一陰陽往來，即合天道自然，吉昌之象也。

If there is an equal coming and going of yin and yang then it is at one with the Heavenly Way and naturally there is an expression of auspiciousness and abundance.

Comment: What are we trying to match?

二十四路者，隨宅大小，中院分四面，作二十四路。十幹十二支，乾艮坤巽，共為二十四路是也

But after auditing the Yin Yang, the next step is auditing the 8 directions before moving on to the 24 mountains.

Comment: The verse should be "when analyzing big we look at big, when analyzing small we look at small". We can never get perfect FengShui.

When we look at the big, referring to the most important part such as YinYang, we audit and work with the big item.
When we look at the medium, such as the trigrams, we audit and work with the medium item.
When we look at the 24 mountains, we audit and work with the 24M.
When we look at the 64 hex, we audit and work with the 64 hex.
When we look at the 72D, we audit and work with the 72D.
We might not get the best Yin Yang, but we can still work with the smaller items.

陰陽之宅者，即龍也。陽宅龍頭在亥，尾在巳；陰宅龍頭在巳，尾在亥

A site which is both yin and yang constitutes a dragon. For a yang site the dragon's head is located in the terrestrial branch Hai and the tail is located in the terrestrial branch Si. For a yin site the dragon's head is in Si and the tail is in Hai.

Comment: Yin or Yang house, represented as a dragon. With Yang starting from Hai and Yin starting from Si, introducing the idea of 12 Chang Sheng Qi phase which is measuring the quality of the Qi.

How do you explain the yin house and yang house? Why for a Yang house the head is at Hai? What about the other parts on yin and yang? How do you explain?

Interesting. In our understanding, for a Yang house we use a LouPan with Hai as the ChangSheng and Si as the dead Qi. For a Yin house (not a tomb), we use a LouPan with Si as the ChangSheng and Hai as the dead Qi.

But before we do all that, we would identify the yin yang based on the house and its relation to the topography. Then we would match the entering yin and entering yang to determine the strength of the Qi. After that we would check the three and four entering yin or entering yang before we go any further into trigrams and 24 mountains. Exactly as written in the book. If the first three steps are as detailed in the book as without soul, it is very difficult to do any FengShui based on whatever school.

就此五種，其最要者唯有宅法，為真秘術。

At this point of 5 "kinds of cultivation", then must have only "residential confinement" method, is truly secret techniques.

Comment: Translated as 5 sittings, but is it referring to sitting or something else? There are 5 different setting, the most important for 'house method', we termed fengshui, which is the real deal. What setting is it referring to? Why only 5? Why is this the mysterious secrets? Sure the mysterious secret not about the 5 Nayin, metal, wood, fire, water, earth. So 5 yang sitting is the mystetious secret. The other 19 is Yin? Real AiXing is taken from “宅” not from facing. “宅” is a dwelling or what? That is what should be researched on, rather than any other topic.

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黃帝宅經 - THE YELLOW EMPEROR'S CLASSIC OF HOUSE SITING

5/13/2015

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The HuangDi ZhaiJing is attributed to the Yellow emperor and it is a collective writings by various authors notably in a much later dynasty after QingWuZi. The classic stressed upon the important of siting, the only thing that has remained consistent throughout the entire classics. Next, the classics stressed so much on YinYang, subliminally revealing the importance of the Yin to produce the ten thousand things. This classic also has a bibliography of ancient texts, some may not have been available. It is also thought that such is a later insertion to make this classic worth its name. It also highlights that "siting is in the border of yin and yang". This single statement has confused a whole lots of our modern day FengShui masters. Out of the many quotes, "Repeatedly entering yin or entering yang is called the absence of Qi and If there is an equal coming and going of yin and yang then it is at one with the Heavenly Way" remained the most sought after techniques this classic has to offer. On another hand, this is one classic that stressed on the 5 "surnames", the very precursor to bridge our understanding of the NaYin 5 elements. We herewith brought to you part of the classic 黃帝宅經 in accordance to the translation and commentaries by Michael John Paton.

《黃帝宅經》

夫宅者，乃是陰陽之樞紐、人倫之軌模。
非夫博物明賢，無能悟斯道也。
就此五種，其最要者唯有宅法，為真秘術。
凡人所居，無不在宅。
雖只大小不等、陰陽有殊，縱然客居一室之中，亦有善惡。
大者大說，小者小論。
犯者有災，鎮而禍止，猶藥病之效也。
故宅者，人之本。
人以宅為家，居若安即家代昌吉。
若不安，即門族衰微。
墳墓川岡，並同茲說。
上之軍國，次及州郡縣邑，下之村坊署柵，乃至山居，但人所處，皆其例焉。
目見耳聞，古制非一。

黃帝二《宅經》，
《地典宅經》，
《二元宅經》，
《文王宅經》，
《孔子宅經》，
《宅錦》，
《宅撓》，
《宅統》，
《宅鏡》，
《天老宅經》，
《劉根宅經》，
《玄女宅經》，
《司馬天師宅經》，
《淮南子宅經》，
《王微宅經》，
《司最宅經》，
《劉晉平宅經》，
《張子毫宅經》，
《八卦宅經》，
《五兆宅經》，
《玄悟宅經》，
《六十四卦宅經》，
《右盤龍宅經》，
《李淳風宅經》，
《五姓宅經》，
《呂才宅經》，
《飛陰亂伏宅經》，
《于夏金門宅經》，
《刁曇宅經》。

已上諸經，其旨大同小異，亦皆自言秘妙，互推短長。
若不遍求，即用之不足。
近來學者，多攻五姓八宅、黃道白方，例皆違犯大經，未免災咎。
所以人犯修動，致令造者不居，卻毀陰陽而無據效，豈不痛哉！況先賢垂籍，誡勖昭彰，人自冥蒙日用而不識。
其象者日月、乾坤、寒暑、雄雌、晝夜、陰陽等，所以包羅萬象，舉一千從，運變無形而能化物。
大矣哉，陰陽之理也！經之陰者，生化物情之母也；陽者，生化物情之父也。
作天地之祖，為孕育為尊，順之則亨，逆之則否，何異公忠受爵、違命變殃者乎！
今采諸秘驗，分為二十四路、八卦、九宮，配男女之位，宅陰陽之界，考尋休咎，並無出前二宅，此實養生靈之聖法也。

二十四路者，隨宅大小，中院分四面，作二十四路。十幹十二支，乾艮坤巽，共為二十四路是也。
乾將三男震、坎、艮，悉屬於陽位（即從西北乾位之震為陽明矣）；
坤將三女，巽、離、兌悉屬陰之位（即從東南巽角順之戌為陰明矣）。
是以陽不獨王，以陰為得（陽宅為宜修陰方）；陰不獨王，以陽為得（如上說）。
亦如冬以溫暖為德，夏以涼冷為德，男以女為德，女以男為德之義。
《易訣》雲：陰得陽，如暑得涼，五姓鹹和，百事俱昌。
所以德位高壯藹密即吉，重陰重陽則凶。
陽宅更招東方、北方，陰宅更招西方、南方，為重也（是東西為辰、南西面為戌，北之位斜分一條為陰陽為界）。
凡諸陽宅，即有陽氣抱陰；陰宅，即有陰氣抱陽。陰陽之宅者，即龍也。
陽宅龍頭在亥，尾在巳；陰宅龍頭在巳，尾在亥（其狀在龍者，陰龍青，陽龍赤，各有命坐，切忌犯也）。
凡從巽向乾、從午向子、從坤向艮、從酉向卯、從戌向辰移（已上移轉及上官所住，不計遠近悉入陽也），從乾向巽、從子向午、從艮向坤、從卯向酉、從辰向戌移（已上移轉及上官悉各入陰），故福德之方，勤依天道。天德、月德，生氣到其位，即修令清潔闊厚，即一家獲安、榮華富貴（天之福德者，宅之財命也。財命既壯，何悉不榮？故須勤修）。

再入陰入陽，是名無氣。

三度重入陰陽，謂之無魂；四人謂之無魄。魂魄既無，即家破逃散、子孫絕後也（經雲：連犯不止滅門絕嗣，此之謂也）。
若一陰陽往來，即合天道自然，吉昌之象也。設要重往，即須逐道住四十五日、七十五日，往之無咎。
仍宜生氣福德之方，始吉。更犯五鬼、絕命、刑禍者，尤不利。訣雲：行不得度，不如複故。
斯之謂也。又雲：其宅乃窮，急翻故宮。
宜拆刑禍方舍，卻益福德方也。又雲：翻宅平牆，可為銷殃（宅之行年不利，或口舌疾病等，即宜翻刑禍、添益福德、改移牆壁，即災消，致其大昌吉也）。
夫辨宅者，皆取移來方位，不以街北街東為陽（為妨是陽之位作陰宅，居之即吉）、街南街西為陰（不妨作陽宅，居之吉）。
凡移來不論遠近，一裏、百里、千里、十步與百步同。
又此二宅修造，唯看天道。天德、月德生氣到，即修之，不避將軍、太歲、豹尾、黃幡、黑方及音姓宜忌。
順陰陽二氣為正，此諸神殺及五姓、六十甲子皆從二氣而生，列在方隅，直一年公事，故不為災（凡諸刑殺在刑禍方者，設天德、月德到，亦須避之。
若神殺在宅福德方，即待天德、月德生氣到其位，便須修之。
用功多即善，故不避也。若不明陰陽之氣到其位，便須修之，用功多即善，故不避也。若不明氣中小數，故不能制其大綱）。
又雲：刑禍之方缺複荒，福德之方連接長，吉也（又雲：刑禍方牆舍位宜狹薄，誡之高壯也。福德方及牆舍人家宜連接，壯實也）。
又雲：刑禍之方縮複縮，猶恐災殃枉相逐。福德之方拓複拓，子子孫孫受榮樂（刑禍之方戒侵拓，地不得太縮，縮即氣不足，不足則損財祿。
福德之方宜戒侵拓也，亦不得太過，太過即成福會，至微不消，厚福所臨也。凡事戒太過。所侵拓之數過於本宅，名曰太過）。

又雲：宅有五虛，令人貧耗；五實，令人富貴。宅大人少，一虛；宅門大內小，
二虛；牆院不完，
三虛；井灶不處，
四虛；宅地多屋少、
庭院廣，五虛。

宅小人多，一實；宅大門小，
二實；牆院完全，
三實；宅小六畜多，
四實；宅水溝東南流，
五實。又雲：宅乃漸昌，勿棄宮堂。
不衰莫移，故為受殃。
舍居就廣，未必有歡。
計口半造，必得壽考（宅不宜廣）。
又雲：其田雖良，薅鋤乃芳。
其宅雖善，修移乃昌。
《宅統》之宅墓以象榮華之源，得利者所作遂心，失利者妄生反心。
墓凶宅吉，子孫官祿；墓吉宅凶，子孫衣食不足；墓宅俱吉，子孫榮華；墓宅俱凶，子孫移鄉絕種、先靈譴責、地禍常並、七世亡魂、悲憂受苦、子孫不立、零落他鄉、流轉如蓬、客死河岸。
青烏子雲：其宅得墓，二神漸護，子孫祿位乃固。

得地得墓，龍驤虎步，物業滋川，財集倉庫，子孫忠孝，天神助。子夏雲：墓有四奇，商、角二姓，丙、壬、乙、辛；
宮、羽、徵三姓，
甲、庚、丁、癸。得地得宮，刺史王公，朱衣紫綬，世貴名雄；得地失宮，有始無終，先人受苦，子孫當凶；
失地得宮，子孫不窮，雖無基業，衣食過充；失地失宮，絕嗣無蹤，行求衣食，客死蒿蓬。

子夏雲；人因宅而立，宅因人得存。人宅相扶，感通天地，故不可獨信命也

THE YELLOW EMPEROR'S CLASSIC OF HOUSE SITING

The site is the pivot of yin and yang and the standard for human relationships. Only the learned and illuminated worthy will be able to understand its Way.

As for the five types (of siting) the most important is the siting of dwellings, which is the true mysterious art.

There is no place where Man resides which is not a site.

Although they vary in size and YinYang (configuration), even when one lodges overnight in a single room, there are both good and bad (sites).

For the large site there are many points to speak of. For the small site there are few points to discuss.

There is disaster for those who violate (these principles). When bad siting is stabilized, misfortune will cease just like the effect of medicine on illness.

Therefore, siting is the basis of human life. Man has a site for his family dwelling.

If it is peaceful then the family will prosper and enjoy good fortune generation after generation. If it is not peaceful then the clan will decline and become insignificant.

This is also true of the siting of graves in relation to rivers and mountain ridges.

This theory applies foremost to armies and countries.
Next are prefectures, commanderies, counties and cities and then down to villages, neighborhoods, public offices, sections of city streets and even to (isolated) mountain dwellings.

Wherever men reside is an example of (the theory of) siting.

The old theories which we have seen and heard of are numerous:

The two siting classics of the Yellow Emperor,
The Cannon of the Land Siting Classic,
The Two Yuan Classic of Siting,
The Wen Wang Classic of Siting,
Confucian Classic of Siting,
The Tapestry of Sites,
The Vexation of Sites,
The Control of Sites,
The Mirror to Siting,
The TianLao Classic of Siting,
The LiuGen Classic of Siting,
The Siting Classic of the Goddess XuanNu,
The Siting Classic of the Master SimaTian,
The Huai Nanzi Classic of Siting,
The Classic of Siting of SiZui,
The LiuJinPing Classic of Siting,
The Zhang ZiHao Classic of Siting,
The Siting Classic of the Eight Diagrams,
The Siting Classic of the 5 Omens,
The Siting Classic of the Profound Realization,
The Siting Classic of the 64 Hexagrams,
The Siting Classic of the Right Coiling Dragon,
The Li ChunFeng Classic of Siting,
The Classic of Siting of the 5 Surnames,
The LuCal Classic of Siting,
The Classic of Avoiding the Unexpected Chaos of Yin,
The Classic Siting of the Golden Gate of ZiXia, and
The DiaoTan Classic of Siting.
The Three Principals Classic of Siting,

There are great similarities and little differences in the purport of the various treatises mentioned above. They all give their views on the mysteries and argue their points. If one does not seek widely, then one will be lacking in what is required. Of recent scholars, there are many who have attacked the Five Surnames and the eight sites of the Yellow (Emperor's) Way, saying their prescriptions and regulations all violate the laws of the great Classic and are unable to escape disaster and defect.

Hence people have transgressed in their building and moving, causing that which is built not to be occupied and destroying (the balance of) yin and yang without the evidence of good results. Is it not distressing! It is all the more true that the worthy ancestors left us their writings with perfectly clear warnings and urging.

However, men (today) remain ignorant, not discerning these warnings in the midst of their normal daily lives. The symbols (on which these writings are based):

yin and yang,
the sun and moon,
heaven and earth,
cold and heat,
male and female,
day and night,

make it possible for them to be all encompassing so that from the mention of one thing a thousand follow.

Through the cyclical changes of the formless, it becomes possible to transform things. Great indeed is the principle of yin and yang. In these classics,

the entity yin is the mother which gives birth to and transforms the actuality of things, and the entity yang is the father.

These are the ancestors of heaven and earth and the parents who nurtured them. If one obeys them there will be smooth passage. If one opposes them there will be adversity. How is this different from a duke, on being loyal, receiving a (greater) title of nobility, or, on disobeying orders being put to death?

Now one selects various mysteries and

divides them into twenty four paths.
The eight trigrams of the Yijing and
the Nine Palaces of the lunar calender

match the positions of man and woman.

Siting is at the border of yin and yang.

In investigating and searching out good fortune and calamity, one certainly does not have to go beyond the preceding two siting (principles). This is, truly, the divine method of nourishing the living spirit.

The twenty four paths accord with the size of a site. The Central Courtyard is divided into four sides, which constitute the twenty four paths. The ten celestial stems, the twelve terrestrial branches and the trigrams Qian, Gen, Kun and Xun together make up the twenty four paths.

Qian is the leader of the three men, which are the trigrams, Zhen, Kan and Gen. These all belong to a yang position. (Zhen, which follows Qian's position to the northwest, is YangMing).

Kun is the leader of the three women which are the trigrams, Xun, Li, and Dui. These all belong to a yin position. (The terrestrial branch Xu, which follows in the same direction as the southeast corner of the trigram Xun, is YinMing.)

Hence, ensuring that yang does not solely rule is achieved through yin. (One should put in order the yin aspect of a yang site.) Ensuring that yin does not solely rule is achieved through yang. (As stated above.)

Furthermore, this idea is similar to the benefit of warmth to winter, the benefit of cool to summer, the benefit of women to men, and the benefit of men to women.

The Yijing formula says, 'When yin achieves yang it is like obtaining coolness when hot. When the Five Surnames completely harmonize then the hundred affairs will all flourish'. Therefore, if a beneficial position is high, robust, luxuriant, and dense, it is auspicious.

If there is a preponderance of either yin or yang, then it is inauspicious. There is a preponderance of either yin or yang if a yang site beckons the eastern and northern aspects to a greater degree or a yin site beckons the western and southern aspects to a greater degree. (Hence, east-west (sic. this perhaps should be southeast) should be the morning (the terrestrial branch Chen); south-west should be the evening (Xu) and diagonally to the north lies the division between yin and yang.)

In general, a yang site has yang qi embracing yin. A yin site has yin qi embracing yang.

A site which is both yin and yang constitutes a dragon.

For a yang site the dragon's head is located in the terrestrial branch Hai and the tail is located in the terrestrial branch Si. For a yin site the dragon's head is in Si and the tail is in Hai.

(The form is that of a dragon. A yin dragon is azure. A yang dragon is vermilion. Each has its seat of destiny which one should absolutely avoid violating.)

In general, there is movement from Xun to Qian, from the terrestrial branch Wu to the terrestrial branch Zi, from Kun to Gen, from the terrestrial branch You to the terrestrial branch Mao, and from Xu to Chen. (The above shift reaches the dwelling place of higher officials and no matter the distance, it is entering yang.)

There is (also) a shift from Qian to Xun, from Zi to Wu, from Gen to Kun, from Mao to You, and from then to Xu. (The above shift reaches the higher officials and all have the name of oring yin.) Therefore, a fortunate and beneficial area diligently complies with the }!avenly Way (natural law).

The Heavenly Benefice, the Lunar Benefice,

is the vital qi come to this position so, if there is construction it will be pure, clean, broad and substantial. A whole family will obtain peace, splendor, wealth, and noble position. (That which is the fortune and benefit of heaven is a site's luck in bringing wealth. How could everything not be luxuriant if the luck of bringing wealth is robust?

Therefore, one must diligently put a site in order.

Repeatedly entering yin or entering yang is called the absence of Qi.

If in or yang is entered three times, the site is said to be without soul. If it is four times, it is said to be of soul without spirit. Since there is no spirit the family will be destroyed and scattered and sons and grandsons will be without offspring.

The Classic says, 'Continual violation without end destroys he family and cuts off the descendants. This is what this refers to.

If there is an equal coming and going of yin and yang then it is at one with the Heavenly Way

and naturally there is an expression of auspiciousness and abundance.

In establishing (a site) one must go towards and necessarily follow the Way. If one lives at a site for 45 to 75 days and it is without fault then it will be suitable for vital qi. A fortunate and beneficial area instigates auspiciousness. Changing it violates the Five Shades, and brings death and calamity and is particularly unprofitable.

The formula says, 'If the move cannot be measured better then if there is a return to the original position.' It refers to this. It also says, `If a site is extremely poor then quickly invert it.'

Therefore, the palaces should (be used) to destroy what is punishing and calamitous in an area and by discarding these (negative attributes) so add auspiciousness and beneficence to it.

The formula also says, 'In

inverting a site a level wall can lock out misfortune.

(With the passing of the years, if, for a site, there is no gain or there is bickering then one should invert what is punishing and calamitous and increase what is auspicious and beneficial. If one alters a wall then disaster is dispelled with the arrival of great auspiciousness and abundance.)

Those who discern sites in choosing various aspects of movement consider the northern and eastern parts of thoroughfares to be yang. (If one does not undermine this position of yang and constructs a yin dwelling, then it is auspicious.)

The southern and western parts of thoroughfares are yin. (The auspicousness is not undermined by constructing ayang dwelling.)

In general, the incoming influences are not affected by distance.

One li, one hundred li, one thousand li, ten paces and one hundred paces are the same. Moreover, in the construction and repair of these two sites look only to the Heavenly Way, the Heavenly Benefice, the Lunar Benefice and the arrival of vital qi. Do not avoid carrying out any repairs.

The generals of the army are the Great Age," the Leopard's Tail and the Yellow Pennant. One should avoid these dark aspects reaching the Tonal Surnames.

By following the two qi, yin and yang, one can rectify this and the various spirits are slain. Both the Five Surnames and the sexagenary cycle are produced from the two qi, and are arranged in the corners of the four directions. (Thereupon), throughout the whole year in public matters there will be no disaster.

In general, the various punishments and slayings occur at punishing calamitous aspects. To establish the arrival of the Heavenly Benefice and Lunar Benefice one must also avoid these.

If the spirits are slain at the 6 in an auspicious and beneficial aspect then one awaits the Heavenly Benefice, the Lunar Benefice and the arrival of vital qi to this position and then, of necessity, puts it in order.

If the functions and achievements are any then it is good and so one does not avoid it. If one does not understand the qi of yin and yang arriving at this position, then appropriately one must rectify this.

If one does not understand that the center of qi is punted as small, one is unable to control its great outline.) It is also said that, 'In punishing and calamitous areas, deficiency creates penetration of desolation. In auspicious and beneficial areas the auspicious continually extended.

(It is also said that in punishing and calamitous areas walls and houses should be narrow and slight and one is warned of them being tall and long. In auspicious and beneficial areas buildings and homes should be continuously robust and substantial.)

One is also advised to repeatedly contract punishing and calamitous teas as if you feared calamity and disaster wrongly chasing after you. Repeatedly expand auspicious and beneficial areas and one's progeny will receive glory and happiness.

(One should exercise caution in proceeding with expansion in a punishing and calamitous area. There should also not be excessive reduction. If there is reduction the qi will be insufficient. If it is insufficient then there be a loss to wealth and prosperity. In auspicious and beneficial areas one should exercise caution in proceeding with expansion. Excursiveness should also be avoided. If there is excursiveness then good fortune will become very slight and it will not allow abundant good fortune to approach.

In everything caution should be exercised against excess. If the amount of encroachment upon expansion exceeds the original site, it is called excessive.)

The Classic also says, 'In siting, there are five empty (sites) which cause men to be impoverished and exhausted. There are (also) five substantive (sites) which cause men to be rich and noble.

A big site with few people is the first empty (site).
The gate being large but the inside small is the second empty (site).
The courtyard and walls being incomplete is the third empty (site).
There being neither a well nor a stove is the fourth empty (site).
A site having much land but there being few rooms such that the gardens are spacious is the fifth empty (site).

The site being small and the people many is the first substantive (site).
The site being large but the gate small is the second substantive (site).
The courtyard and walls being complete is the third substantive (site).
The site being small but there being many of the six domestic animals'5 is the fourth substantive (site).
Having a site's waterway flow to the south east is the fifth substantive (site).

(The Classic) also says, 'Do not discard a site which is gradually becoming prosperous. Do not influence the hall of a palace which is not declining.

Therefore, an extension to a dwelling because one has received misfortune does not necessitate happiness. Planning for the entrance to be half of the building will necessarily bring longevity. (A site should not be extended.)

(The Classic) also says, 'even though a field is fertile, through good weeding and hoeing it will become fragrant. Even though a site is virtuous, with good repair, it will prosper.' Houses and tombs which govern sites symbolize the origins of glory and splendor. Those who obtain advantage follow their heart in what they do. Those who lose advantage live reckless lives against their wishes.

If the tomb is inauspicious and the site is auspicious, then the descendants will become officials and prosper. If the tomb is auspicious and the site inauspicious, then the descendants will not have enough clothes nor food.

If the tomb and the site are both auspicious the descendants will have glory and splendor. If the tomb and the site are both inauspicious then the descendants will move from their native home and be without progeny.

The spirits of their ancestors will blame the land for their misfortune which will continue for all of seven generations with their lost souls grieving and suffering. The descendants will not be able to establish themselves and will scatter to other lands, roving from place to place like vagabonds, and dying on the bank of a river.

QingWuzi says, 'In siting achieve a tomb such that the two spirits gradually protect it. For the descendants to have a prosperous position certainly obtain suitable land and a suitable tomb. If the Dragon prances and the Tiger paces then objects and estates will increase in a continuous flow and wealth will be gathered in the warehouses. The descendants will be loyal and filial and they will be helped and protected by the heavenly spirits.

ZiXia says, 'If a tomb has the four special features' and in the two sur-names, shang and, iao, there are the celestial stems bing, ren, yi, and xin, and in the three surnames gong, yu, and zheng there are the celestial stems jia, geng, ding and gui, one will have obtained suitable land and a suitable palace. Thus one will have the position of censor, king or duke and wear red robes and purple tassels and for generations there will be noble ranks and heroic names.

If one obtains suitable land but omits the palace then there will be a beginning without end and the ancestors will suffer hardship and descendants will encounter misfortune. If one omits the land but obtains a suitable palace then the descendants will not be impoverished. Even though there is no initiation of greatness, food and clothing will be plentiful.

If one omits both the land and the palace then one's progeny will be cut off without trace and one will roam seeking clothing and food dying in the wilderness of a foreign place.

ZiXia says, 'Man is established because of the site, and a site will survive because of man. If man and site are mutually supportive, then there will be communication between heaven and earth. Therefore, one is not able to only trust in fate.'

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黃帝宅經 - THE YELLOW EMPEROR'S CLASSIC OF HOUSE SITING

《黃帝宅經》

THE YELLOW EMPEROR'S CLASSIC OF HOUSE SITING

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