黃帝宅經 2 - SECONDARY METHOD OF SITE REPAIRING

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SECONDARY METHOD OF SITE REPAIRING

凡修宅次第法

先修刑禍，後修福德，即吉；先修福德，後修刑禍，即凶。陰宅從巳起功順轉，陽宅從亥起功順轉。刑禍方用一百工，福德方用二百工，壓之即吉。陽宅多修于外，陰宅多修於內。或者取子午分陰陽之界，誤將甚也。此是三氣潛通運回之數，不同八卦九宮分形列象，配男女之位也（冬至巳聖至亥，是陰陽起盛之極處。不同聖人于地面上畫八卦，列男女之宮。宮者，宅也。巽為長女，屬陰；乾為天，天為陽明矣）。

An Outline of the Secondary Method of Repairing Sites It is auspicious to first repair what is punishing and calamitous and afterwards to repair what is auspicious and beneficial. 

It is inauspicious to first repair what is auspicious and beneficial and afterwards to repair what is punishing and calamitous. 

A yin site begins from the terrestrial branch Si and it is effective to obey this progression. A yang site begins from the terrestrial branch Hai and it is effective to obey this progression. 

If one uses one hundred gone in a punishing and calamitous area and two hundred "labor" in an auspicious and beneficial area to control it, then it is auspicious. 

Much of the repair to a yang site is to the external. Much of the repair to a yin site is to the internal. 

If the line through the celestial stem Zi or the terrestrial branch Wu is used to demarcate the boundary of yin and yang, the error will be great. 

This is the number of times the two qi secretly penetrate the revolutions (of destiny) and it is not the same as the eight trigrams and the Nine Palaces which separate form and arrange phenomena to match the position of the sons and daughters. 

When the winter solstice is in the terrestrial branch Si and the sage arrives in the terrestrial branch Hai, this is the place which gives rise to an extreme abundance of Yin and Yang.

This is different from a picture of a sage arising above the surface of the earth.

The eight trigrams set out the palaces of the sons and daughters.

A palace is a site.

Xun is the eldest daughter and is governed by Yin. Qian is Heaven. Heaven is YangMing.

其有長才深智，敏物愛生，敬曉斯門，其利莫測。且大犯即家破逃散，小犯則失爵亡宮。其餘雜犯，火光、口舌、破蹇、偏枯、衰殃、疾病等，萬般皆有，豈得輕之哉？犯處遠而慢，即半年、一年、二年、三年始發；犯處近而緊，即七十五日、四十五日、或不出月即發。若見此圖者，自然悟會，不問愚智，福得自修，災殃不犯，官榮進達，財食豐盈，六畜獲安，又歸天壽。金玉之獻，未足為珍；利濟之徒，莫大於此。可以家藏一本，用誡子孫，秘而寶之，可名宅鏡。

If those who have extensive talent, profound wisdom, knowledge of things and a love of life comprehend these principles, the profit is immeasurable. Moreover, if there is great violation (of these laws), then the family will be destroyed and scattered. If there is small violation, then one will lose titles of nobility and government positions. The remaining varied violations bring fire, quarrels, and lameness, paralysis to one side, decline and disease in all their myriad categories. How can one treat this lightly! 

If the violation of a palace is from afar it will be slow, i.e. it will begin to develop after a half, one, two, or three years. If it is close by it will be rapid, i.e. it will be begin to develop after seventy five days, forty five days or in less than one month. 

If one sees the diagrams (on the following pages) then one will naturally understand this regardless of whether one is foolish or wise. 

What is auspicious and beneficial by nature will repair disaster and distress. By non-violation (of this) one proceeds towards official position and glory with an abundance of wealth and food, the six domestic animals will be at peace and one will die at an old age. The presentation of gold and jade cannot match the value of this and the vanity of profit cannot surpass it. The family can store a copy of it to warn descendants. They should keep it secret and treasure it. It can be called the mirror to siting. 

又宅書雲：拆故營新，爻蔔相伏；移南徙北，陰陽交分。是和陰陽者氣也，逐人得變吉凶者化也。隨事能興，故天地運轉無窮，人畜鬼神變化何准？

The Book of Siting also says, 'In dismantling the old and planning the new, one should comply with trigrams of divination. In moving to the south or the north, there is an intersection and separation of yin and yang which is the harmonizing of the qi of yin and yang. By following this, man is able to achieve change to what is auspicious and to disperse what is inauspicious. All matters will be able to prosper. Therefore, heaven and earth revolve endlessly. So what standard is there to the transformation of man, beast, soul and spirit?' 

《搜神記》雲：精靈鬼魅，皆化為人。或有人自相感，變為妖怪，亦如異姓之木接續而生，根苗雖殊，異味相雜。形礙之物尚隨變通，陰陽虛無豈為常定？是知宅非宅氣，由移來以變之。又雲：宅以形勢為身體，以泉水為血脈，以土地為皮肉，以草木為毛髮，以舍屋為衣服，以門戶為冠帶。若得如斯，是事儼雅，乃為上吉。

The SouShenJi says, 'either all demons, spirits and ghosts are transformed to become man or there exist men who themselves perceive that change and become monsters. This is also like different natures continually sprouting roots and shoots. Even though their different flavors and various forms are a hindrance, entities still accord with the changes of yin and yang. 

How can the void be regulated? Hence we know that a site does not derive from a shifting of the qi of the site to it. It also says, 'For sites, consider the form and the configurational force as the body, and consider the water of springs as blood and veins, the earth and land as skin and flesh, the grass and trees as hair, houses and huts as clothing, gates and doorways as caps and belts. If one achieves a site like this it is majestic and refined and therefore of superior auspiciousness.' 

《三元經》雲：地善即苗茂，宅吉即人榮。又雲：人之福者，喻如美貌之人；宅之吉者，如醜陋之子。得好衣裳，神彩猶添一半。若命薄宅惡，即如醜人更又衣弊，如何堪也？故人之居宅，大須慎擇。又雲：修來路即無不吉，犯抵路未嘗安。假如近從東來入此宅，住後更修拓西方，名抵路；卻修拓東方，名來路。余方移轉及上官往來，不計遠近，准此為例。凡人婚嫁、買莊田、六畜、致塋域、上官、求利等，悉宜向宅福德方往來，久久吉慶。若為刑禍方往來，久久不利

The Three Principals Classic says, 'If the land is good, then there will be Prosperity. If the site is auspicious, then man will have glory.' It also says, 'The fortunes of man are comparable to a man's handsome Features. 

The auspiciousness of a site is like an ugly child with fine clothes so that the brilliant appearance seems to increase by half what seems a poor fate. If a site is bad then it is like an ugly man whose clothes furthermore are absolutely wretched. Therefore, in the siting of men's dwellings, it is of great necessity to choose carefully.' It also says, 'If the repair accords with the approach (of qi) to the site, then there is nothing which is inauspicious. If it violates and opposes the approach, then there will never be peace. For example, if the near approach comes from the east and enters from this side but after dwelling there one expands the western aspect, then this is called opposing the approach. However, expanding the eastern aspect is called according with the approach. This is the rule for the shift of the remaining aspects and the comings and goings of high officials regardless of distance.

In general, man marries, buys a field for tilling and the 6 domestic animals, and ends up in the graveyard. If one seeks to become an official and seeks after advantage, then one should turn entirely to siting. If it is an auspicious and beneficial area that one has coming and goings with for a long time, then for a long time, there will be auspicious blessing. However, there will be disadvantage for a long time if one's comings and goings are, for a long time, in a punishing and calamitous area. 

TURTLE HEAD

又忌龜頭廳在午地，向北沖堂，名曰凶亭。有稍高豎屋，亦不利。訣雲：龜頭午，必易主。亦雲妨主，諸院有之，亦不吉。凡宅午已東巽已來有高樓大樹，皆不利，宜去之吉。

One should also be careful with the Turtle's Head Hall. If it is in the terrestrial branch Wu and the land faces north confronting the Hall, it is said to be an inauspicious pavilion. If the building is rather high and upright, it is also disadvantageous. 

The formula says, 'With the Turtle's Head in Wu the owner must be changed.' It also says, 'Various courtyards that have this (layout) are also inauspicious.' In general, high towers or great pavilions with sites in Wu or Si in the east and with Xun or Si approaching are all disadvantageous and should be removed to bring good fortune. 

FOUR KINGLY SPIRITS

又雲：凡欲修造動治，須避四王神，亦名帝車、帝輅、帝舍。假如春三月東方為青帝，木王，寅為車，卯為輅，辰為舍，即是正月、二月、三月不得東。《戶經》曰：犯帝車殺父，犯帝輅殺母，犯帝舍殺子孫。夏及秋冬三個月，仿此為忌。又雲：每年有十二月，每月有生氣、死氣之位。但修月生氣之位者，福來集。月生氣與天道、月德合其吉路。犯月死氣之位，為有凶災。

It also says, 'in general, if one desires to repair, construct, move, or control (a site), then one must avoid the four Kingly spirits. These are called the Emperor's Chariot, the Emperor's Carriage and the Emperor's House. If, in the 3rd month of spring the eastern aspect is the Azure Emperor and if Wood rules and the terrestrial branch Yin is (the position of) the Chariot, Mao is (that of) the Carriage and Chen is (that of) the House, then one should not construct an eastern doorway in the first, second, and third months'. 

The Classic says, 'Violating the Emperor's Chariot slays the father. Violating the Emperor's Carriage slays the mother. Violating the Emperor's House slays the descendants'. These should be similarly shunned in the three months of summer, autumn and winter. 

12 monthly vital/torpid qi

又雲：每年有十二月，每月有生氣、死氣之位。但修月生氣之位者，福來集。月生氣與天道、月德合其吉路。犯月死氣之位，為有凶災。

It also says, 'There are twelve months in each year, each month has its position of vital and torpid qi. Luck will come only to those who repair in the positions of vital qi of the month. Gathering the monthly vital qi combined with the Lunar Benefice is the Heavenly Way and conforms to an auspicious path. Violating the positions of the month's torpid qi produces misfortune and disaster.

1. 正月生氣在子、癸，死氣在午、丁；
   
2. 二月生氣在醜、艮，死氣在未、坤；
   
3. 三月生氣在寅、甲，死氣在申、庚；
   
4. 四月生氣在卯、乙，死氣在酉、辛；
   
5. 五月生氣在辰、巽，死氣在戌、乾；
   
6. 六月生氣在巳、丙，死氣在亥、壬；
   
7. 七月生氣在午、丁，死氣在子、癸；
   
8. 八月生氣在未、坤，死氣在醜、艮；
   
9. 九月生氣在申、庚，死氣在寅、甲；
   
10. 十月生氣在酉、辛，死氣在卯、乙；
    
11. 十一月生氣在戌、乾，死氣在辰、巽；
    
12. 十二月生氣在亥、壬，死氣在巳、丙。 
    

1. The vital qi of the first month exists in the terrestrial branch Zi with the celestial stem Gui. The torpid qi exists in the terrestrial branch Wu with the celestial stem Ding. 
   


2. The vital qi of the second month exists in the terrestrial branch Chou with the trigram Gen. The torpid qi exists in the terrestrial branch Wei with the trigram Kun. 
   


3. The vital qi of the third month exists in the terrestrial branch Yin with the celestial stem Jia. The torpid qi exists in the terrestrial branch Shen with the celestial stem Geng. 
   


4. The vital qi of the fourth month exists in the terrestrial stem Mao with the celestial stem Yi. The torpid qi exists in the terrestrial branch you with the celestial stem Xin. 
   


5. The vital qi of the fifth month exists in the terrestrial branch Chen with the trigram Xun. The torpid qi exists in the terrestrial branch Xu with the trigram Qian. 
   


6. The vital qi of the sixth month exists in the terrestrial branch Si with the celestial stem Bing. The torpid qi exists in the terrestrial branch Hai with the celestial stem Ren. 
   


7. The vital qi of the seventh month exists in the terrestrial branch Wu with the celestial stem Ding. The torpid qi exists in the terrestrial branch Zi with the celestial stem Gui. 
   


8. The vital qi of the eighth month exists in the terrestrial branch Wei with the trigram Kun. The torpid qi exists in the terrestrial branch Chou with the trigram Gen. 
   


9. The vital qi of the ninth month exists in the terrestrial branch Shen with the celestial stem Geng. The torpid qi exists in the terrestrial branch Yin with the celestial stem Jia. 
   


10. The vital qi of the tenth month exists in the terrestrial branch You with the celestial stem Xin. The torpid qi exists in the terrestrial branch Mao with the celestial stem Yi. 
    


11. The vital qi of the eleventh month exists in the terrestrial branch Xu with the trigram Qian. The torpid qi exists in the terrestrial branch Chen with the trigram Xun. 
    


12. The vital qi of the twelfth month exists in the terrestrial branch Hai with celestial stem Ren. The torpid qi exists in the terrestrial branch Si with the celestial stem Bing.