《黄帝宅经》

The dwelling is the crucial place where the transformations of Yin-Yang meet and converge, and it is also the fundamental norm of ethical human life. Unless one is broadly learned, clear-sighted, and wise, it is difficult to grasp the principles involved. Among the many methods that concern residence, what matters most is the true method of dwelling—that is, the secretly transmitted art of the house.

Any place where people live may be called a dwelling. Dwellings differ in size, and their Yin-Yang configurations likewise vary. Even a temporary stay in a single room may prove auspicious or inauspicious. When a dwelling is large, one judges it by the overall layout; when the site is small, one assesses it from local conditions. If an unfavorable configuration is offended, calamity may be invited; through methods of suppression and resolution, the misfortune can be brought to rest. This is like music being able to regulate an illness: the point is that a corresponding method produces a corresponding effect.

The dwelling is the foundation of human life. People take the dwelling as their home: if they live in security, the family can flourish in prosperity and good fortune for generations; if they live in unease, the family may gradually decline. The same account also applies to tombs, mountains and rivers, ridges and lands, and the like. From the highest to the lowest—whether states and armies, prefectures, commanderies, counties, and towns, or villages and neighborhoods, government offices and encampments, even mountain abodes—wherever people live or carry on their activities falls within the scope of discussion. The institutions and practices of the ancients differed in many ways, and all such circumstances can be confirmed by what is seen and heard.

The Yellow Emperor’s Jing (scripture/classic) of the Two Dwellings, Didian’s Classic of Dwellings, the Three Origins Classic of Dwellings, King Wen’s Classic of Dwellings, Confucius’s Classic of Dwellings, Zhaijin, Zhainao, Zhaitong, the Dwelling Mirror, Tianlao’s Classic of Dwellings, Liu Gen’s Classic of Dwellings, the Mysterious Woman’s Classic of Dwellings, Celestial Master (Tianshi) Sima’s Classic of Dwellings, the Huainanzi’s Classic of Dwellings, Wang Wei’s Classic of Dwellings, Sizui’s Classic of Dwellings, Liu Jinping’s Classic of Dwellings, Zhang Zibo’s Classic of Dwellings, the Bagua (Eight Trigrams) Classic of Dwellings, the Five Omens Classic of Dwellings, Xuanwu’s Classic of Dwellings, the Sixty-Four Hexagrams Classic of Dwellings, the Right Coiling Dragon Classic of Dwellings, Li Chunfeng’s Classic of Dwellings, the Five Surnames Classic of Dwellings, the Pingzhai Classic, Lü Cai’s Classic of Dwellings, the Feiyin Luanfu Classic of Dwellings, Zixia’s Golden Gate Classic of Dwellings, Diao Tan’s Classic of Dwellings, and other such books are largely the same in content, differing only slightly in detail. Each claims to possess hidden and subtle methods, and each criticizes the shortcomings of the others; if one does not consult them widely, something will inevitably be lacking when they are put to use.

In recent times, most who study feng shui concentrate exclusively on teachings such as the “Five Surnames and Eight Dwellings” and the “Yellow Path and White Quarters.” They often violate the principles of the important classics and thus cannot avoid inviting disaster. Some build houses in defiance of these rules, only to find that, once the houses are finished, they themselves cannot live in them. They even cast aside the principles of Yin-Yang on this account, yet can produce no reliable basis or proven result. This is truly lamentable.

The texts left by the former worthies set forth principles that are indeed clear and plain; it is only that people are often benighted, employing these principles every day without understanding the patterns within them. Sun and moon, Qian and Kun (Heaven and Earth), cold and heat, female and male, day and night, and Yin and Yang are all foundations that embrace the myriad things. From a single principle many things may be inferred. Although the movements and transformations of Yin-Yang leave no visible trace, they generate and nourish the myriad things—how vast their workings are!

The principle of Yin-Yang is this: Yin is the mother of the generation and transformation of the myriad things, and Yang is their father. They are the root of Heaven and Earth, and the honored progenitors that bring forth all things. To accord with the principle of Yin-Yang is to meet with smooth success; to go against it is to meet with obstruction. This is like a minister who, loyal and diligent in his duties, receives noble rank, whereas one who defies commands brings calamity upon himself.

The various secretly transmitted methods that have now been gathered and verified are divided among the twenty-four directions. The Bagua and the Nine Palaces (the ancient system for dividing directions and space) are used to match the positions of Yin and Yang and of male and female, to determine the boundaries of Yin and Yang within a dwelling, and to examine good and ill fortune, blessing and calamity. In the end, none of these methods goes beyond the principle of the “Two Dwellings,” that is, the principles of the yang dwelling and the yin dwelling. This is truly an essential rule for nurturing life and settling one’s residence.

The “Twenty-Four Directions” (ershisi lu) refers to dividing the four sides into twenty-four orientations according to the size of a residence and the layout of its courtyards. They are made up of the Ten Heavenly Stems, the Twelve Earthly Branches, and the four trigram positions Qian, Gen, Kun, and Xun.

The Qian trigram presides over the three son trigrams—Zhen, Kan, and Gen—and these orientations are all classed as yang positions. That is to say, viewed from the Qian position in the northwest, the Zhen position belongs to the position of Yangming. The Kun trigram presides over the three daughter trigrams—Xun, Li, and Dui—and these orientations are all classed as yin positions.

Qian, of the Bagua (Eight Trigrams), presides over the three directions Zhen, Kan, and Gen, all of which are Yang positions. Extending in sequence from the Qian position in the northwest to the Zhen position is called Yangming (Yang brightness). Kun presides over the three directions Xun, Li, and Dui, all of which are Yin positions. Proceeding in order from the Xun position in the southeast to the Xu position is called Yinming (Yin brightness). Thus Yang Qi (vital energy) cannot hold sole dominance; only when matched with Yin Qi is it fitting. Yin Qi likewise cannot hold sole dominance; only when matched with Yang Qi is it fitting. This is like winter being best when warm and summer being best when cool, or a man needing a woman as his counterpart and a woman needing a man as hers. The Yijue (Mnemonic Formulae of the Changes) says: “When Yin obtains Yang, it is like meeting a cool breeze in the heat of summer; when the five surnames are in harmony, every affair flourishes.” Therefore, if the Fude direction within the dwelling—the direction of fortune and De (Virtue/Power)—is tall and ample, spacious, harmonious, and solid, it is auspicious. If Yin Qi or Yang Qi is too heavy, the result is inauspicious.

A Yang dwelling should take in the Qi of the east and the north, whereas a Yin dwelling is better suited to taking in the Qi of the west, and the south is especially important. The east belongs to Chen, the south to Si, the west to Xu, and the north to Hai. An oblique line divides them and serves as the boundary between Yin and Yang. In every Yang dwelling, Yang Qi should embrace Yin Qi; in a Yin dwelling, Yin Qi should embrace Yang Qi. The configuration of Qi in Yin and Yang dwellings is called the “dragon”: in a Yang dwelling the dragon’s head lies at Hai and its tail at Si; in a Yin dwelling the dragon’s head lies at Si and its tail at Hai. In form, the Yin dragon is blue-green and the Yang dragon is red. Each has its corresponding sitting-and-facing orientation, which must not be violated.

Any move, or any taking up of residence upon assuming a post, from Xun toward Qian, from Wu toward Zi, from Kun toward Gen, from You toward Mao, or from Xu toward Chen—whether the journey is long or short—is called “entering Yang.” Any move, or any taking up of residence upon assuming a post, from Qian toward Xun, from Zi toward Wu, from Gen toward Kun, from Mao toward You, or from Chen toward Xu is called “entering Yin.” In choosing a dwelling one should diligently follow the Dao (the Way) of Heaven. When Tiande (Heavenly De), Yuede (Monthly De), and Shengqi (generating Qi) arrive at a given direction, that place should be set in order so that it is clean, broad, and substantial. The household may then be at peace, with signs of prosperity, wealth, and honor. What is called the Fude bestowed by Heaven is the fortune of wealth and the destiny within the dwelling. Once the fortune of wealth and destiny are secure, the family estate naturally tends to flourish, and so it must be diligently maintained.

If one enters Yin positions twice in succession, or Yang positions twice in succession, this is called “lacking Qi.” Three times in succession is called “lacking hun” (the ethereal soul); four times in succession is called “lacking po” (the corporeal soul). When both hun and po are absent, the family declines, its members scatter and flee, and the line of descendants may even be cut off. The Jing (scripture/classic) says: “If one offends again and again and does not stop, the household will be destroyed and heirs extinguished.” This is exactly that case. If Yin and Yang each come and go once, this accords with the Dao of Heaven, and signs of auspicious flourishing naturally appear. If further coming and going is still required, one should, according to the journey concerned, stay for forty-five days or seventy-five days before setting out again; only then will there be no calamity. One should also choose the directions where Shengqi and Fude lie if the result is to be auspicious. If one further offends inauspicious directions such as Wugui (Five Ghosts), Jueming (Severed Fate), or Xinghuo (Punishment and Calamity), the harm is greater still. A mnemonic text says: “If one’s going does not accord with proper measure, it is better to return to the original place.” This is the principle meant.

There is also this saying: if a dwelling has already become poor and unfavorable, the original layout should be restored as soon as possible. If changes are to be made, remove the buildings on the Xinghuo side and build up the Fude side. If the dwelling’s fortune for that year is unfavorable, or if disputes, illness, and similar troubles are frequent, one may adjust the Xinghuo direction, expand the Fude direction, and shift the walls. Disaster can then be removed and turned to good fortune.

In judging whether a dwelling is auspicious or inauspicious, one should go by the direction from which the move was made, and need not take the north, south, east, and west of the street directly as Yin and Yang. Even if a house stands north or east of the street, so long as it belongs to a Yang position it may still be occupied as a Yin dwelling. What lies south or west of the street belongs to a Yin position and may likewise be occupied as a Yang dwelling. Whether a move is near or far—one li, a hundred li, a thousand li, or even ten paces or a hundred paces—it is judged by the same principle.

In building or repairing these two kinds of dwellings, one looks only to the Dao of Heaven. When Tiande, Yuede, and Shengqi arrive at the corresponding direction, work may begin. There is no need to avoid shensha (spirit-baleful influences) such as the General, Taisui (the Grand Year), Baowei (Leopard Tail), Huangfan (Yellow Banner), or Heifang (the Black Direction), nor to be bound by taboos of surname. What matters is accordance with the two Qi of Yin and Yang. These shensha, together with the five surnames and the sixty Jiazi (the sexagenary cycle), are regarded as seasonal phenomena derived from the two Qi of Yin and Yang and distributed among the directions, and therefore they do not constitute disasters. If, however, Xingsha (punishing killing) falls on the Xinghuo direction, one must still avoid it even when Tiande and Yuede arrive. If a shensha falls on the Fude direction within the dwelling, one should wait until Tiande, Yuede, or Shengqi arrives and then build or repair promptly. The more labor invested, the more beneficial it is, so there is no need for avoidance.

If one does not understand the subtle timing by which the Qi of Yin and Yang arrives at the directions, the principle as a whole is hard to grasp. It is further said that buildings on the Xinghuo side should be reduced and left somewhat bare, while the Fude side should be continuous and complete; this is auspicious. Walls and houses on the Xinghuo side should be narrow and thin, and must not be tall, large, or thick. Buildings on the Fude side, and those of neighboring households, should be continuous and solid. The Xinghuo side should be contracted step by step, yet not contracted too far, or Qi will be insufficient and wealth and emolument will instead be harmed. The Fude side should be extended, yet not to excess. If it greatly surpasses the scale of the original dwelling, this is called “excess,” and one’s share of good fortune will instead be diminished.

It is also said that a dwelling may have the “five emptinesses,” which make people poor and worn down, or the “five solidities,” which make people wealthy and eminent. The five emptinesses are: a dwelling large but with few people; a gate large but an interior that is cramped; walls and courtyards incomplete; the well and the stove badly placed; and a site broad, with few buildings and an overly wide courtyard. The five solidities are: a dwelling small but with many people; a small gate; walls and courtyards complete; a dwelling small yet with many of the six domestic animals; and a water channel within the dwelling flowing toward the southeast.

It is further said that when a dwelling is gradually prospering, one should not lightly give up the old residence. If the family’s fortune has not declined, one should not move, or disaster may be brought on. Moving into a spacious home does not necessarily make life pleasant. Building a house only to half of the original plan may instead help one live long. A dwelling should not be too large. Even good fields become rich and fine only with diligent weeding and cultivation; even a good dwelling flourishes day by day only when it is maintained and adjusted.

Dwelling and burial ground are bound together and are regarded as the root of a family’s glory and of its rise and decline. When the advantage is gained, affairs readily go as one wishes; when the advantage is lost, resentment readily arises. If the burial ground is inauspicious but the dwelling auspicious, descendants may still hold office and receive salary. If the burial ground is auspicious but the dwelling inauspicious, descendants will lack sufficient clothing and food. If both are auspicious, descendants will enjoy glory. If both are inauspicious, descendants may move away to other regions and the family may decline to extinction. This is also taken to be punishment by the ancestral spirits, with earthly calamity following, so that later generations are left homeless and wandering and may even die as strangers away from home.

Qingwuzi said: “When dwelling and burial ground accord, the spirits gradually extend their protection, and only then can the emolument and station of descendants be secure. If one obtains both the land and the tomb, it is like the stride of a dragon and the gait of a tiger: the family estate flourishes, goods are abundant, descendants are loyal and filial, and one further receives the protection of the heavenly spirits.”

Zixia said that burial grounds have the “four wonders,” distinguished according to surname, direction, and other factors. The two surnames Shang and Jiao correspond to Bing, Ren, Yi, and Xin; the three surnames Gong, Yu, and Zhi correspond to Jia, Geng, Ding, and Gui. If one obtains both the land and the palace position, descendants may become regional inspectors or princes and dukes, eminent and renowned through the generations. If one obtains the land but loses the palace position, affairs tend to begin without coming to completion: the ancestors suffer, and descendants meet with misfortune. If one loses the land but obtains the palace position, descendants need not fall into poverty; even without an ancestral estate, they can have sufficient clothing and food. If both land and palace position are lost, the line may end without heirs, and people will seek a living in every direction, dying as strangers in the wild.

Zixia also said: “People rely on the dwelling to settle and establish their lives, and the dwelling in turn endures because of people. When people and dwelling support one another, they can communicate with Heaven and Earth. Therefore one must not trust in allotted fate alone.”

Work on a residence should follow a fixed order: first deal with the directions believed to bring punishment and calamity, and only then repair the directions of fortune and virtue; this alone is auspicious. If the fortune-and-virtue directions are repaired first and the punishment-and-calamity directions afterward, the result will be inauspicious. A yin residence—the site where the dead are buried and offerings are made—should begin its work from the Si direction and proceed in order around the directions; a yang residence, the house in which the living dwell, should begin from the Hai direction and likewise proceed in order. If one hundred units of labor are spent on the punishment-and-calamity directions, and two hundred more are then applied to the fortune-and-virtue directions so as to outweigh them, the outcome can turn auspicious. Yang residences are generally worked on more outside the house, and yin residences more inside it. Some people take Zi and Wu as the boundary that divides Yin and Yang; this is a serious misunderstanding. What is meant here is the differing patterns by which the two kinds of Qi (vital energy), Yin and Yang, secretly communicate and circulate. The Bagua (Eight Trigrams) and the Nine Palaces each represent different directions and forms, and are matched with the directions associated with men and women.

The Si direction at the winter solstice and the Hai direction at the summer solstice are the positions where the Qi of Yin and Yang reaches its fullest extreme. The ancients drew the Bagua on the ground and arranged the palace positions occupied by men and women; a “palace” is simply a residential position. Xun represents the eldest daughter and belongs to Yin; Qian represents Heaven and belongs to Yang. This is perfectly clear. If a household includes people of outstanding ability, deep wisdom, compassion for all things, care for life, and respectful good sense, the blessings of that family will be beyond measure. A grave breach of the taboos may scatter and ruin the household; even a slight breach may cost a person noble rank and office. Other violations may bring fire, quarrels, lameness, paralysis of one side of the body, decline, illness, and all manner of further misfortunes. How could such things be taken lightly? If the offending direction is distant and its influence slow, disaster may appear only after half a year, one year, two years, or three. If the direction is near and the influence urgent, it may break out in seventy-five days, in forty-five days, or even in less than a month. Anyone who understands this system of diagrams, whether clever or dull, can grasp the point: cultivate fortune and virtue and avoid disaster, and one may look for advancement in office, abundant wealth, and secure livestock. Even an offering of gold and jade cannot compare with a method so beneficial to people. A copy may therefore be kept at home, solemnly transmitted to descendants, and secretly treasured. The book may be titled Zhaijing (Mirror of Residences).

The Book of Residences further says: when the old is demolished and the new is built, divination should be used to judge good and ill fortune; when a house is shifted toward the south or the north, the alternation of Yin and Yang must be followed. Yin and Yang are Qi, and they change with human activity; good and ill fortune are the results of that change and can arise along with events. The movements of Heaven and Earth have no end, and the transformations of people, livestock, ghosts, and spirits are hard to foresee. The Soushen ji (In Search of the Supernatural) says that numinous beings and specters can all assume human form; through mutual resonance, people too may turn into strange phenomena. This is like grafting different kinds of trees together: although root and shoot are not the same, the flavors that result become mixed. If even things with form and substance can change and communicate, how could the empty, formless Qi of Yin and Yang remain fixed forever? From this one knows that the Qi of a residence is not unchanging; after occupants move in, they too cause it to change.

It also says: the configuration of a residence is like the body, springs are like the blood vessels, the land is like flesh and skin, grasses and trees are like hair, buildings are like clothing, and gates and doors are like cap and sash. When every part is fitting and orderly, the residence is of the highest auspiciousness. The Sanyuan Jing (Scripture of the Three Cycles) says: “When the land is good, the crops flourish; when the residence is auspicious, the people prosper.” It also says that a person’s good fortune is like a fine appearance, while an auspicious residence is like an unattractive person dressed in fine clothes, whose bearing is thereby enhanced by half. If one’s fate is meager and the residence is also poor, it is like an unattractive person further clothed in rags—truly hard to bear. People must therefore choose a place to live with great care.

It also says that there is nothing inauspicious about building the road by which one approaches a residence, whereas building toward the direction that clashes with that approach is often hard to keep stable. If, for example, one enters from the east and, after moving in, extends the buildings westward, this is called “opposing the road”; if one extends them eastward, it is called “the approaching road.” Moves in the other directions, as well as travel to and from an official post, whether near or far, may all be understood by the same analogy. Marriage, the purchase of estates and livestock, the construction of tombs, and departure for office in pursuit of profit should all enter and leave by the residence’s directions of fortune and virtue; maintained over a long time, this brings good fortune. Entering and leaving by the directions of punishment and calamity becomes disadvantageous as time goes on.

Within a residence one must also avoid building, in the Wu direction, a “turtle-head hall”—a hall projecting northward in the shape of a turtle’s head—so that it thrusts northward against the dwelling. This is called an “inauspicious pavilion.” Houses that are somewhat tall and solid are likewise unfavorable. A related verse says: “A turtle head at Wu will surely change the master.” Some accounts hold that it harms the master of the house. If any courtyard contains such a structure, that too is inauspicious. Tall towers and grand terraces in the Wu, Si, east, or Xun directions of a residence are all unfavorable; only their removal is auspicious.

It also says that when houses are built or ground is broken, one must avoid the “Four Royal Spirits,” also called the Imperial Chariot, the Imperial Linchpin, and the Imperial Lodging. Take the three months of spring as an example. The east belongs to the Azure Emperor, under whom Wood reigns: Yin is the chariot, Mao is the linchpin, and Chen is the lodging. Thus in the first, second, and third months one should not break ground in the east. The Hu Jing (Scripture of the Household) says that offending the Imperial Chariot injures the father, offending the Imperial Linchpin injures the mother, and offending the Imperial Lodging injures sons and grandsons. Summer, autumn, and winter are to be avoided in the same way, according to their corresponding directions.

It also says that every year has twelve months, and each month has a direction of shengqi, living Qi, and a direction of siqi, dead Qi. Building in a month’s direction of living Qi invites blessings; if that direction further coincides with the Dao (the Way) of Heaven and the monthly De (Virtue/Power), it is an auspicious direction. Offending that month’s direction of dead Qi may invite disaster.

In the first month, the living Qi (shengqi) lies in the Zi and Gui directions (the northern area), and the dying Qi (siqi) lies in the Wu and Ding directions (the southern area). In the second month, the living Qi lies in the Chou and Gen directions (the northeastern area), and the dying Qi lies in the Wei and Kun directions (the southwestern area).

In the third month, the living Qi lies in the Yin and Jia directions (the area east of north, inclining toward the north), and the dying Qi lies in the Shen and Geng directions (the area west of south, inclining toward the south). In the fourth month, the living Qi lies in the Mao and Yi directions (the eastern area), and the dying Qi lies in the You and Xin directions (the western area).

In the fifth month, the living Qi lies in the Chen and Xun directions (the southeastern area), and the dying Qi lies in the Xu and Qian directions (the northwestern area). In the sixth month, the living Qi lies in the Si and Bing directions (the area south of east, inclining toward the east), and the dying Qi lies in the Hai and Ren directions (the area north of west, inclining toward the west).

In the seventh month, the living Qi lies in the Wu and Ding directions, and the dying Qi lies in the Zi and Gui directions. In the eighth month, the living Qi lies in the Wei and Kun directions, and the dying Qi lies in the Chou and Gen directions.

In the ninth month, the living Qi lies in the Shen and Geng directions, and the dying Qi lies in the Yin and Jia directions. In the tenth month, the living Qi lies in the You and Xin directions, and the dying Qi lies in the Mao and Yi directions.

In the eleventh month, the living Qi lies in the Xu and Qian directions, and the dying Qi lies in the Chen and Xun directions. In the twelfth month, the living Qi lies in the Hai and Ren directions, and the dying Qi lies in the Si and Bing directions.

The above is the close of the upper volume of the Huangdi Zhaijing (the Yellow Emperor’s Classic of Dwellings).

The lower volume says: Whenever enclosing walls are built or houses constructed, if the direction in which the ground is broken offends the earth Qi (tuqi), the household living in that quarter may meet with calamity and should dispel it by the corresponding method (performing a ritual to remove the misfortune).

In the first month, the directions struck by the earth Qi are Ding and Wei; in the second month, Kun; in the third month, Ren and Hai; in the fourth month, Xin and Xu; in the fifth month, Qian; in the sixth month, Yin and Jia; in the seventh month, Gui and Chou; in the eighth month, Gen; in the ninth month, Bing and Si; in the tenth month, Chen and Yi; in the eleventh month, Xun; and in the twelfth month, Shen and Geng. All of these matters are recorded in detail and should be examined with care; if one is inattentive, calamity may be brought on.

The Heaven's Gate (the northern direction of the residence) is the first position of Yang. It should be level, solid, and full, and should not be too high or too massive. Violating this taboo harms the head of the household and brings grave illness of the head and neck, among other calamities. Building or repairing in the fifth month on a Ding or Ren day is auspicious. In the north, work should not begin on a Renzi or Dingsi day.

The Hai position is called the Vermilion Bird and the Dragon's Head, and is also the destiny position of the father. Violating its taboos endangers life and harms those who live there. Building or repairing in the third month on a Ding or Ren day is auspicious.

The Ren position is called the Great Misfortune and is the destiny position of the mother. Violating its taboos endangers life, harms the residents, and also brings unexpected disasters and quarrels. The dates for building and repairing are the same as for the Ji-Hai position.

The Zi position governs death and mourning. It is the right hand of the Dragon and the destiny position of the eldest son's wife. Violating its taboos endangers life and harms the residents, and also causes loss of the soul, injury to the eyes, flood, and quarrels. The dates for building and repairing are the same as for Si and Ren days.

The Gui position is called Punishment and Prison, or Gouchen, and is the destiny position of the second son's wife. Violating its taboos endangers life and harms the residents, and brings quarrels, conflict, and lawsuits. Building or repairing in the seventh month on a Ding or Ren day is auspicious. The third month is also possible, but it is unfavorable for those with the Guan and Yu surnames, for whom the seventh month is the auspicious time. The original text then adds that the dates for the Gui position are the same as for Si and Ren days.

The Chou position is called the County Prison and is the destiny position of the youngest son's wife. Violating its taboos brings ghosts, thieves, fire, and strange occurrences. The dates for building and repairing are the same as for Si and Gui days.

At the Ghost Gate, qi (vital energy) stagnates. This part of the residence should have a gap, or be low, thin, or open, which is considered auspicious in this case. If its taboos are violated, diseases such as hemiplegia and swollen, painful urination will follow. Building or repairing in the eighth month on a Jia or Ji day is auspicious. For the Mao position in the east, use a Jiazi or Jisi day.

The Yin position is called Heavenly Punishment. It is where the Dragon's back and the Black Tortoise (Xuanwu) are located, and it is the destiny position of the wife of a son born of a concubine or adopted, and of the eldest daughter. Violating its taboos brings injury to unborn children, imprisonment, theft, and the decline of the family fortune. Build or repair in the sixth month on a Jia or Ji day. For people with the Jiao surname, the sixth month is inauspicious and the eleventh month is auspicious.

The Jia position represents the overall configuration of the residence and is the destiny position of the second daughter and of grandsons. Violating its taboos endangers life and harms the residents, causes illness of the head or neck in the head of the household, and may bring various injuries and fractures. The dates for building and repairing are the same as for the Yin position.

The Mao position is the right ribs of the Dragon and also governs punishment and prison. It is the destiny position of the youngest daughter and of the grandchildren. Violating its taboos endangers life and harms the residents, and brings fire, oppression in the chest, injuries from punishment, and loss of the soul. The dates for building and repairing are the same as for the Yin position.

The Yi position is called the Flying Serpent. It governs lawsuits and imprisonment and is also connected with the destiny position of guests. Violating its taboos endangers life and harms the residents, and brings strange occurrences, death and mourning, and quarrels. Building or repairing in the tenth month on a Ji day is auspicious. Buildings here should be low and small, and should not be built in stacked layers.

The Chen position is called the White Tiger Dragon. It is the right foot of the Dragon and governs lawsuits, servants, and the destiny position of the six domestic animals. Violating its taboos brings fright, injury, lameness, and cramping of the sinews and vessels, and it also governs terror. The dates for building and repairing are the same as for the Yi position.

The Wind Gate should be level, have a gap, and be bright. The text also discusses the head, back, and glory areas of the residence, and the methods of the Five Surnames and Eight Residences. These places should not be too high, too massive, or closed off, and this configuration is also called "Yang at its extreme becoming Yin." Building or repairing in the eleventh month on a Bing or Xin day is auspicious. In the south, work should not begin from a Bing or Xin day up to a Xinsi day.

The Si position is called the Residence of Heavenly Fortune and is also known as the Residence Apex. The scripture says: "If you wish to obtain office, govern the position of the Residence Apex and make it solid and large; building and renovating there are both auspicious." Building or repairing in the ninth month on a Bing or Xin day is auspicious, though it requires more labor.

The Bing position is called the Bright Hall of Residence Fortune and is suitable for installing doors and building cattle sheds and storehouses. The scripture says: "Tend the Bright Hall, and you will gain office and emolument, great good fortune, and boundless joy for the whole household." The dates for building and repairing are the same as for the Ji-Si position.

The Wu position is a place of auspicious prosperity and is also the left foot of the Dragon. The scripture says: "Tend the position of auspicious prosperity, and servants will gather in crowds and the six domestic animals will flourish." This place should be level and solid, should not be too high, and should avoid halls shaped like a tortoise's head. The dates for building and repairing are the same as for the Yi position.

The Ding position is called the Heavenly Granary. The scripture says: "Tending the Heavenly Granary will deplete wealth." This place is suited to storehouses and to keeping the six domestic animals, and it is auspicious to build it thick, tall, and spacious. Build or repair in the first month on a Bing or Xin day. If the project is large, it is greatly auspicious.

The Wei position is called the Heavenly Treasury. Building tall towers and large houses here, to house cattle, sheep, and servants, makes the family estate prosper, and it is also suitable for storehouses and latrines. The dates for building and repairing are the same as for the Ding position.

The Human Gate is the belly of the Dragon and is suitable for stables for cattle and horses. This place should be open and thick, and is also called the Bag of Fortune. If it is built heavy and solid, it is greatly auspicious. Building or repairing in the second month on a Yi or Geng day is auspicious.

The Shen position is called the Jade Hall and is suitable for sheds for cattle and horses. It governs treasures, gold, and jade, and it is auspicious to build it solid and open. The scripture says: "Tend the Jade Hall, and wealth will arrive unexpectedly and the six domestic animals will grow fat and strong."

The Geng position is called Residence Virtue (De) and is suitable for installing doors and for carriage houses, chicken coops, livestock pens, and stone steps. This place is well suited to being open and connected, and it is auspicious to build it spacious and tidy. The dates for building and repairing are the same as for the Shen position.

The You position is called Great Virtue (De) and is the left cheek of the Dragon, suitable for building guest quarters. The scripture says: "Tend the position of Great Virtue, and wealth and treasure can accumulate to tens of millions." This place is also called Residence Virtue and is suitable for the master of the house to live in. The dates for building and repairing are the same as for the Shen position.

The Xin position is called the Golden Casket and is suitable for courtyards with skylights, for doors, and for tall towers and large houses. The scripture says: "Tend the Golden Casket, and you will become greatly wealthy and honored, with abundant riches and good fortune in all things." Building or repairing in the fourth month on a Yi or Geng day is greatly auspicious.

The place of the Earth Treasury, where the left hand of the Azure Dragon lies, governs the Three Origins. It is suitable for descendants to live in and should always be kept clean. The scripture says: "If the Azure Dragon is built tall, large, and sturdy, the household will be wealthy and illustrious." The outer Xun position is suitable for gardens, ponds, and bamboo groves. If houses are built there, they should be low, flat, and light. The outer positions of Heavenly Virtue (De) and the Jade Hall are suitable for opening up and expansion, and it is auspicious to repair them until they are solid and large. The scripture says: "The more the direction of fortune and virtue is expanded, the better; generation after generation will enjoy glory and ease." However, tall buildings or multi-story houses are not suitable there.

At the outer positions of the Heavenly Granary and the Heavenly Treasury, height, size, and solidity are not taboo. They are suitable for building towers, installing doors, and setting up storehouses, cattle sheds, servants' quarters, and carriage houses, all of which are auspicious. The south is suited to expansion, and expanding it is auspicious.

The outer position of the Dragon's Return is the same as in the inner courtyard. It is suitable for pens and sheds for cattle and horses and is also called the Bag of Fortune. It is auspicious to build it broad and thick. The outer Kun position is suitable for a horse stable. Placing heavy, stable objects here, or building tall towers and the like, is auspicious.

The courtyard of the outer Jade Hall is suitable for building a tall, grand hall, and is also suitable as the courtyard for young gentlemen, grandchildren, and small children. When guests arrive at the reception hall, if it is built tall and open, with large trees or tall buildings around it, it will attract gold, jade, treasures, silks, official seals, and joyous events.

The residence position of the outer Great Virtue (De) is suitable for opening up and expansion, for diligent upkeep, and for being freshly plastered with mud. It is also suitable for music and banquets. It can serve as a courtyard for descendants and women, and helps bring noble patrons to the household, increase wealth, raise standing, and spread the family's reputation far and wide.

The two outer places of the Golden Casket and the Azure Dragon are suitable for storerooms and granary cellars. Building tall towers and large houses here helps accumulate wealth and silks, and helps descendants become eminent and form marriage alliances with emperors and nobles. This place should always be kept clean, the buildings may be joined together, and it is best surrounded by dense woods, flowers, and trees.

The Yellow Emperor’s Classic of Residences (Huangdi Zhaijing) divides the surroundings of a house into twenty-four directions and gives each a name, such as “Heavenly Blessing,” “Jade Hall,” and “Azure Dragon.” The following explains, direction by direction, where it is suitable to build, open a door, keep livestock, or repair the house, together with the corresponding auspicious days and taboos. These ideas belong to traditional geomantic notions of choosing a site and undertaking construction.

The Qian position belongs to the Gate of Heaven. It is called “Yin at its extreme and Yang at its head” (Yin-Yang), and also “back to what withers, face to what flourishes.” If the buildings here are continuous, open, and deep, and stand tall and solid, the place is considered auspicious. Construction in the fifth month on a Ding or Ren day is auspicious; in the north, Renzi and Dingsi days are to be avoided.

The Hai position is called “Heavenly Blessing” and “Dragon’s Tail,” and also “the Pole of the House.” It is suitable for a pigsty. The scripture (Jing) says that anyone seeking office may set this “Pole of the House” in order, and that the ground should be opened out. East of Hai, construction in the third month on a Ding or Ren day is auspicious; for households of the Gong and Ming surnames, the seventh month is also auspicious.

The Ren position is called “the Blessing Bright Hall of the House.” It is suitable for tall towers and large buildings, should be swept and kept clean, and is also suitable for storing classics and histories. It is further called the “Palace of Seals and Ribbons,” and is thought to favor wealth and official emolument. Construction here is auspicious, and the choice of days is the same as for Hai.

The Zi position is called “Auspicious Prosperity” and “the Dragon’s Left Foot.” It is suitable for a cattle shed. The scripture says that lodging servants and maidservants here and raising the six domestic animals will bring prosperity and smooth success. Level, solid ground is also auspicious, and the days for construction are the same as for Hai.

The Gui position is called “Heavenly Granary.” It is suitable for a doorway, guest quarters, and a latrine. The scripture says that if property is being lost, one may put the Heavenly Granary in order, house the six domestic animals there, and open the place until it is high, broad, and substantial. Construction in the seventh month on a Ding or Ren day is auspicious.

The Chou position is called “Heavenly Storehouse.” It is suitable for tall towers and large buildings in which cattle, sheep, and servants may live, and this is said to make the family estate flourish. Storehouses and latrines are also suitably placed here. The days for construction are the same as for Gui.

The Gen position is called “Ghost Gate,” “Dragon’s Belly,” and “Pouch of Virtue.” If the ground here is substantial and steady, it is auspicious; if it is sunken, incomplete, or thin, it is thought to bring poverty. Construction in the eighth month on a Jia or Ji day is auspicious; in the east, Jiazi days are to be avoided.

The Yin position is called “Jade Hall.” It is suitable for a cart shed and a cattle shed, is thought to favor treasures, gold, and jade, and is also suitable for opening out. The scripture says that setting the Jade Hall in order brings money unexpectedly, and that the six domestic animals grow fat and strong. The place is greatly auspicious, and construction in the sixth month on a Jia or Ji day is auspicious. The Jia position is called “Virtue of the House.” It is suitable for a gate and steps, and for opening the adjoining space. If it is built grandly and auspiciously and kept clean, misfortune is said to disperse of itself. The days for construction are the same as for Yin.

The Mao position is called “Great Virtue” and “Dragon’s Face.” It is suitable for guest quarters, and is also called “Master of the House,” regarded as governing the household’s moral standing. The scripture says that setting Great Virtue in order can bring wealth, rank, and abundant property. The days for construction are the same as for Yin.

The Yi position is called “Golden Casket.” Its courtyard is suitable for tall towers and large buildings, and should be swept often and carefully maintained. South of Mao, construction in the tenth month is auspicious.

The Chen position is called “Earthly Mansion,” “Left Hand of the Azure Dragon,” and “Three Origins.” It is thought to favor descendants, and should be kept clean. The scripture says that if the Azure Dragon direction is built tall and sturdy, it can bring wealth, rank, and prominence. The days for construction are the same as for Si.

The Xun position belongs to Wind. It should be level and open to passage, and should not be blocked. It is also called “Yang at its extreme and before Yin,” and “back to what flourishes, face to what withers.” Open ground should be left here and the way kept clear; tradition regards this as greatly auspicious. Construction in the eleventh month on a Bing or Xin day is auspicious; in the south, Bingzi days are to be avoided.

The Si position is called “Vermilion Bird” and “Dragon’s Head.” It is the father’s natal seat, and a well should not be placed here. The scripture holds that violating the taboo harms the person whose fate is seated here, bringing the occupants quarrels, accidents, vomiting of blood, madness, and other disasters, and that snakes or livestock may cause disturbances. West of Si, construction in the ninth month on a Bing or Xin day is auspicious. The Earth Zhi tone also avoids the first, third, and fourth months.

The Bing position is called “Great Calamity.” It is the mother’s natal seat, and a gate should not be placed here. The scripture holds that violating the taboo harms the person whose fate is seated here, so that the occupants meet accidents and quarrels. The days for construction are the same as for Si.

The Wu position is the natal seat of the eldest son and his wife, and is also linked with death and mourning. The scripture holds that violating the taboo harms the person whose fate is seated here, so that the occupants lose their souls, injure their eyes, suffer heart pain, and meet fire and quarrels. Wu is also called “the Dragon’s Right Hand with Sinews Drawn Tight.” The days for construction are the same as for Si.

The Ding position is called “Prison of Punishment” and “Gouchen.” It is the natal seat of the second son and his wife. The scripture holds that violating the taboo brings the occupants quarrels, fights and lawsuits, sores, and other disasters. For use west of Wu, construction in the first month on a Bing or Xin day is auspicious.

The Wei position is called “jointly auspicious for the five Earth surnames,” and also “County Prison.” It is the natal seat of the youngest son and his wife. The scripture holds that violating the taboo brings ghosts, fiery sores, lightning, thieves, armed violence, bloodshed, the death or injury of livestock, the ruin of the family, and similar afflictions. The days for construction are the same as for Ding.

The Kun position is called “Human Gate.” It is the natal seat of women, and a horse stable should not be built here; the scripture holds that violating the taboo leads to paralysis on one side, swelling, and the like. This place should instead be open, low, level, and slightly deficient. Construction in the second month on a Yi or Geng day is auspicious.

The Shen position is called “Heavenly Punishment” and “Dragon’s Back.” It is the natal seat of sons by concubines, the eldest daughter, and the eldest son’s wife. The scripture holds that violating the taboo brings loss of the soul, illness in the flanks, penal injury, imprisonment, abdominal swelling, and fire anomalies. North of Shen, construction in the twelfth month on a Yi or Geng day is auspicious. For Shang-surname households at You, the twelfth month is inauspicious and the fourth month is auspicious.

The Geng position is called “Punishment of the House.” It is the natal seat of the second daughter and the eldest grandson, and a gate should not be placed here. The scripture holds that violating the taboo harms the person whose fate is seated here, so that the occupants suffer illness in the right flank and meet quarrels, injury, disability, falls, and other disasters. The days for construction are the same as for Jia.

The You position is called “Judicial Prison” and “the Dragon’s Right Flank.” It is the natal seat of young daughters and grandchildren. The scripture holds that violating the taboo makes the occupants lose their souls and meet punishment, imprisonment, abdominal swelling, and fire anomalies. The days for construction are the same as for Shen.

The Xin position is called “Victorious Snake” and “Prison of Litigation.” It is the natal position of guests. The scripture holds that violating the taboo harms the person whose fate is seated here, so that the occupants meet quarrels, strange occurrences, death, and disaster. From north of You to Xu, construction in the fourth month on a Yi or Geng day is auspicious.

The Xu position is called “White Tiger Prison and Litigation” and “the Dragon’s Right Foot.” It is the natal seat of servants and the six domestic animals. The scripture holds that violating the taboo causes injured feet, limping, paralysis on one side, or cramped sinews. The days for construction are the same as for Xin. These positions begin with Qian and proceed in order to Xu, together forming the twenty-four directions.

If the Qian courtyard outside the house joins the same compound, it is suitable for building and opening out, and should be made solid, tall, and broad. High ridges and large trees nearby are also auspicious. The scripture holds that this favors long life for the head of the household, prominence for the descendants, and an undiminished family reputation. The Qian position should also be spacious.

The Hai position outside the house is called “Heavenly Blessing” and “Pole of the House.” It is suitable for large buildings, and houses joined rank upon rank, deep and substantial, are auspicious. If it connects with the “Blessing Bright Hall” inside the house and is solid, tradition holds that the descendants will be intelligent and flourishing, obtain degrees and office, and that wealth and rank will follow.

The Heavenly Granary outside is suitable for tall towers, storied buildings, warehouses, and storerooms, and also for quarters for servants and the six domestic animals; this is said to make the family property flourish. The place should be high, clean, and open, which favors money and grain.

The Heavenly Storehouse outside should be broad and sturdy. It is suitable for descendants and women to live in, and is called a place of wealth, rank, and abundance. The scripture holds that it can bring promotion, happy events, and every kind of blessing.

The Dragon’s Belly outside is blessed ground and should be built up until it is as substantial as a hill. It may adjoin large trees and long ridges, and is also suitable for opening out. If the ground is low and incomplete and there are no buildings, the family is thought to be poor and its life unsettled.

The Jade Hall outside is suitable for descendants and daughters-in-law. It is said to bring wealth, rank, glory, and flourishing descendants. If the buildings are imposing, office and prominence may follow, and the household’s treasures will be abundant. If the ground is sunken, ruined, and abandoned, poverty and wandering are thought to result.

The Virtue of the House outside is suitable for learning skills and practicing a craft. It is said that achievement comes quickly, reputation travels far, people everywhere look up to one, and one may become a teacher or a leader. Tradition holds that descendants who live here will be trustworthy, talented and righteous, and outstanding in courage and vigor.

Heavenly Virtue, the Golden Casket, and the Azure Dragon, the three places outside, should all be substantial and tall. They are suitable for large buildings, high towers, or reception halls where honored guests may feast and come and go. The scripture holds that the household’s wealth, rank, and flourishing depend on these three places, so they are especially suitable for opening out. If the ground is low, thin, barren, incomplete, and dilapidated, poverty is thought to follow.

The Azure Dragon position outside should be kept clean. Incense may be burned and seats set out to receive guests and friends; eminent Daoist adepts and extraordinary persons are said to come of themselves. A well and a water channel placed here are also considered highly auspicious.