《黃帝宅經》

The opening chapter of the Yellow Emperor's Classic of Dwellings states: Residential spaces serve as crucial junctures where Yin and Yang converge, while also establishing norms for human relationships. Only those with profound learning and penetrating wisdom can grasp their profound mysteries. Among various theories of geomancy, the most essential is this genuine transmission of dwelling geomancy as a secret art.

All human dwellings involve principles of residential geomancy, whether large or small in scale, and regardless of their Yin or Yang attributes. Even temporary residence in a small room carries implications of fortune or misfortune. Grand residences follow grand principles, while modest dwellings have their own subtleties. Violating geomancy taboos invites calamity, but timely remedies can avert danger—just as proper medicine cures illness.

Dwellings form the foundation of human life, serving as homes for people. If a dwelling's geomancy is favorable, the family thrives; if unfavorable, the entire lineage declines. This principle applies not only to Yang dwellings (homes for the living) but also to Yin dwellings (graves) and the configurations of mountains and rivers. From imperial capitals to provincial cities, from rural courtyards to mountain retreats—wherever people reside, these principles hold true. Throughout history, numerous geomantic traditions have been passed down.

The text then enumerates essential classical works on geomancy, including the Yellow Emperor's Two Dwellings Classic, Earth Canon's Dwellings Classic, Three Origins Dwellings Classic, King Wen's Dwellings Classic, and over twenty others. Though differing in approach, each claims mastery of profound secrets. Incomplete study leads to deficiencies in application.

Many scholars today focus narrowly on singular theories like the "Five Surnames and Eight Dwellings" or the "Yellow Path and White Directions," often violating fundamental geomantic principles and unwittingly inviting misfortune. Some renovate or rebuild homes only to find them uninhabitable afterward—this stems from disrupting Yin-Yang balance without understanding how to restore it, a truly lamentable situation.

Ancient sages left behind clear teachings in their classics, yet people remain oblivious, applying these principles daily without grasping their underlying rationale. Just as the sun and moon move in cycles, as seasons shift and day turns to night, all natural patterns embody the supreme principles of Yin-Yang transformation. The Dao of Yin-Yang encompasses all phenomena—master one principle, and a thousand variations become clear. Though formless and intangible, Yin and Yang give birth to all things, their truths vast and profound indeed!

(Note: The "Five Surnames and Eight Dwellings" refers to an ancient geomantic school that assessed fortune based on family names and dwelling orientations. "Yellow Path and White Directions" denotes techniques for selecting auspicious dates and spatial alignments.)

This passage from the Yellow Emperor's Classic of Dwellings explains the feng shui principles of Yin and Yang residences:

Yin and Yang are the fundamental forces that create all things—Yin as the nurturing mother and Yang as the generative father. Aligning with this natural order brings harmony, while opposing it invites misfortune, much like how loyal ministers are rewarded and those who defy commands face punishment. The text divides dwellings into 24 directional sectors (combining the Heavenly Stems, Earthly Branches, and the four trigrams of the Bagua) and uses a nine-grid system to demarcate male and female living areas, calculating auspicious or inauspicious outcomes based on Yin-Yang boundaries.

The 24 sectors are determined as follows: regardless of a dwelling’s size, the central courtyard serves as the reference point, dividing the four sides into 24 paths (incorporating the 10 Heavenly Stems, 12 Earthly Branches, and the four trigrams—Qian, Gen, Kun, and Xun). Among these:

• The Qian trigram governs the three Yang positions (Zhen, Kan, and Gen), with the northwest as the Yang sector.
• The Kun trigram governs the three Yin positions (Xun, Li, and Dui), with the southeast as the Yin sector.

Yin and Yang must be balanced and complementary: Yang dwellings should retain some Yin aspects, and Yin dwellings should incorporate Yang elements. Just as winter needs warmth and summer needs coolness, harmony arises from the mutual cooperation of male and female. The feng shui maxim states, "When Yin and Yang harmonize like relief from scorching heat, all things flourish."

Key principles include:

1. Yang dwellings emphasize the east and north, while Yin dwellings focus on the west and south.

2. The dividing line between Yin and Yang dwellings runs diagonally from southeast to northwest.

3. Yang dwellings should "contain Yin within Yang," and Yin dwellings should "contain Yang within Yin."

4. The "dragon veins" (energy channels) of Yang dwellings flow from Hai (northwest) to Si (southeast), while Yin dwellings follow the opposite direction.

5. When adjusting a building’s orientation, shifts along specific paths—such as from Xun to Qian—fall within the Yang dwelling category.

(Note: Here, "dragon" refers to the directional flow of earth energies in feng shui, and "facing direction" denotes the building’s spatial orientation.)

This passage explains the methods for selecting and adjusting orientations in residential feng shui:

The alignment of a dwelling should be adjusted according to different directions: when facing southeast (Xun position), begin from due north (Zi position); when facing south (Wu position), start from northeast (Gen position); when facing southwest (Kun position), commence from due east (Mao position); and when facing west (You position), initiate from southeast (Chen position).

The key principle is to follow the "Fude (blessing and virtue) orientations" (auspicious directions) in accordance with the laws of the Dao. When the Celestial Virtue (Tiande), Lunar Virtue (Yuede) (auspicious deities), and Shengqi (vital energy) arrive at these orientations, timely maintenance should be performed to keep them clean and spacious, ensuring peace and prosperity for the entire household. The Fude orientations function like the financial lifelines of a residence—when wealth energy flourishes, family fortunes naturally thrive.

Special attention must be paid to the principles of Yin-Yang alternation:

• Entering Yin or Yang positions twice consecutively is called "Qi depletion"
• Three times is termed "Soul depletion"
• Four times is named "Ethereal body depletion"
• If both soul and ethereal body are depleted, it leads to family ruin and the extinction of descendants

The correct approach is to allow natural alternation between Yin and Yang, thus aligning with the Dao. If a particular orientation needs repeated use, there must be an interval of either 45 or 75 days. Adjustments should begin from Shengqi and Fude orientations while avoiding inauspicious positions like Wugui (five ghosts), Jueming (fatal misfortune), and Xinghuo (punishment and disaster).

Key points for modifying residences:

1. During periods of declining family fortune, structures in Xinghuo orientations may be demolished while expanding Fude-oriented spaces

2. Rebuilding walls can eliminate misfortunes, particularly when frequent illnesses or disputes occur in the household

3. Judging a residence's auspiciousness primarily depends on the migrated orientation rather than simplistically dividing Yin-Yang by street directions

4. Adjustment principles remain consistent regardless of distance

For construction, select auspicious timings when Tiande, Yuede, and Shengqi arrive, without undue concern for inauspicious deities like Jiangjun (General) or Taisui (Grand Duke Jupiter). Since all spiritual influences and Five Phase attributes originate from the interplay of Yin-Yang energies, harmony with these fundamental forces naturally resolves conflicts.

The Yellow Emperor's Classic of Dwellings primarily discusses the principles of auspicious and inauspicious arrangements in residential feng shui. In modern terms, it can be understood as follows:

Regarding house orientation:

1. The "Punishment and Misfortune" (Xinghuo) directions (inauspicious sectors) should be avoided or kept simple—having missing corners or leaving these areas undeveloped may actually bring good fortune. Conversely, the "Virtue and Blessing" (Fude) directions (auspicious sectors) should be full and connected, remaining intact and elevated for optimal benefit. Simply put: "Minimize inauspicious areas, maximize auspicious ones."

2. It's better to have the Punishment and Misfortune sectors slightly recessed to avoid attracting calamity, while the Virtue and Blessing sectors can be moderately expanded to allow descendants to enjoy prosperity. However, expansion should be balanced—exceeding the house's proper proportions may weaken the flow of blessings.

On the solidity and emptiness of dwellings:

Five types of "emptiness" can lead to family decline:

① A large house with few occupants

② A grand gate but a small interior

③ Incomplete perimeter walls

④ Improper placement of wells or stoves

⑤ Excessive open space with few structures

Five types of "solidity" bring wealth and honor:

① A small house with many occupants

② A modest gate but a full interior

③ Complete perimeter walls

④ Abundant domestic animals

⑤ Water channels flowing southeast (traditionally an auspicious direction)

Additional living advice:

• Avoid renovating the main house during periods of family prosperity
• Don't relocate solely for more space
• Building new houses at half the intended scale promotes longevity
• Just as fertile fields need weeding, well-maintained dwellings ensure flourishing fortunes

Final summary: The feng shui of homes and ancestral graves forms the foundation of a family's rise or decline. Proper arrangement brings smooth progress, while improper layouts invite misfortune. Even with unfavorable grave feng shui, descendants may still attain success if their residence follows auspicious principles.

(Note: "Punishment and Misfortune" and "Virtue and Blessing" sectors are feng shui terms calculated based on a building's facing direction; "Celestial Virtue" (Tiande) and "Lunar Virtue" (Yuede) refer to auspicious deities—choosing their visitation dates for construction can neutralize negative influences.)

The Yellow Emperor's Classic of Dwellings explains how residential and ancestral grave geomancy influence family fortunes:

1. If grave sites have good feng shui but homes have poor feng shui, descendants will lack food and clothing. When both are favorable, descendants enjoy wealth and honor. If both are unfavorable, descendants may become homeless drifters or even die heirless, with ancestral spirits facing divine punishment—causing seven generations of deceased souls to suffer while descendants wander foreign lands or perish by riverbanks.

2. Master Qing Wuzi (a legendary feng shui expert) states: When both dwellings and graves receive earth deities' protection, descendants' official positions remain secure. With superior geomancy, family enterprises flourish like soaring dragons and leaping tigers, accumulating wealth while loyal, filial descendants gain celestial blessings.

3. Zixia (Confucius' disciple, traditionally associated with geomancy) proposed the "Four Wonders" principles for grave placement: Those with surnames corresponding to the Shang and Jue musical notes should choose sites facing Bing, Ren, Yi, or Xin directions; those with Gong, Yu, or Zhi surnames favor Jia, Geng, Ding, or Gui orientations. Correct placement produces governors and nobility clad in vermilion and purple robes for generations, while errors lead to family decline, ancestral suffering, and descendant misfortune.

4. Humans and dwellings are interdependent: people rely on homes for shelter, homes require human care, and their harmony resonates with heaven and earth. Thus, one shouldn't trust fate alone—dwelling geomancy matters equally.

Key construction guidelines:

• First address inauspicious directions (punishment/disaster sectors) before working on fortunate ones (virtue/blessing sectors). Reversing this sequence invites danger.
• Yin dwellings (graves) begin construction from the Si position; Yang dwellings (homes) start from Hai, following directional order.
• Allocate 100 work units to punishment sectors but 200 to virtue sectors to suppress malignant forces.
• Yang dwellings emphasize exterior construction; Yin dwellings focus on interiors. Misaligning the Zi-Wu meridian boundary brings severe consequences.
• These rules derive from Yin-Yang Qi circulation, Bagua (Eight Trigrams) and Nine Palaces orientations, and gender positions (e.g., Xun trigram representing eldest daughter/Yin, Qian trigram representing heaven/Yang).

True masters comprehend these profound principles, unlocking tremendous benefits. Violating major taboos brings family ruin; minor breaches cause official dismissal, while lesser faults invite fires, disputes, disabilities, or illnesses—never to be taken lightly.

This passage primarily discusses how residential feng shui affects people, along with methods for selecting and adjusting dwellings to attract auspicious energy.

The scripture states that if a dwelling has feng shui problems, the effects may manifest quickly (as soon as the current month, or within three to five years at most). By understanding this feng shui diagram, anyone—regardless of intelligence—can comprehend how to make improvements. Adjusting the residence according to proper methods can bring blessings, career advancement, wealth, safety for livestock, health, and longevity. This feng shui knowledge is more valuable than gold and silver, worthy of being preserved by every household and passed down to descendants—it may even be called the "Mirror of Dwellings."

A residence is likened to the human body: the terrain forms its physique, springs and streams are its blood vessels, the soil is its skin and flesh, plants are its hair, buildings are its clothing, and doors and windows are its hat and belt. Only when all these elements harmonize does good feng shui emerge. The Sanyuan Jing (Three Origins Scripture) states: "Fertile land yields abundant crops; an auspicious dwelling brings prosperity to people." Just as attractive individuals look even better in fine clothes, those with unfavorable destiny must be especially careful in selecting their homes.

When adjusting a dwelling, attention must be paid to the "approach path" (auspicious direction) and the "conflicting path" (inauspicious direction). For example, if someone moves in from the east, they should continue developing the eastern side (the approach path) and avoid construction on the western side (the conflicting path). Major life events—marriage, purchasing property, animal husbandry, selecting burial sites, or pursuing official positions—should all commence from the dwelling's auspicious orientation.

The text also mentions that residential feng shui is subject to change, just as spirits and supernatural beings can alter their forms—similar to how grafting different trees produces new varieties. Therefore, the auspicious or inauspicious nature of a dwelling is not fixed; it can be transformed through proper adjustments.

This passage from the Yellow Emperor's Classic of Dwellings discusses the taboos and precautions regarding residential feng shui:

Regarding house orientation, if a building faces north directly opposite a hall in the Wu position (due south), this is called a "malign pavilion." Having tall vertical structures in this orientation is also inauspicious. The mnemonic states: "A turtle's head in the Wu position means a change of householder," and it further warns of harm to the head of the household. Any courtyard with such a configuration is considered unfavorable. For residences in the southeastern direction (Si and Xun positions), the presence of tall buildings or large trees is detrimental and should ideally be removed.

Construction taboos involve avoiding the "Four Emperor Deities" (also called Emperor's Chariot, Emperor's Carriage, and Emperor's Abode). For example, during the three spring months, the east is governed by the Green Emperor (Wood King), with the Yin position as the Emperor's Chariot, Mao as the Emperor's Carriage, and Chen as the Emperor's Abode. Thus, one must not open doors to the east in the first, second, or third lunar months. The scripture warns: violating the Emperor's Chariot position harms the father, violating the Emperor's Carriage position harms the mother, and violating the Emperor's Abode position harms descendants. Similar prohibitions apply for summer, autumn, and winter.

Monthly auspicious and inauspicious orientations: Each of the twelve months has its Shengqi (vital breath, auspicious direction) and Siqi (death breath, inauspicious direction). Construction should align with the Shengqi of the month to accumulate blessings. The Shengqi direction is most favorable when harmonized with the Dao of Heaven and the virtue of the moon. Violating the Siqi direction of the month invites misfortune.

The specific Shengqi and Siqi directions for each month are as follows:

1st month: Shengqi in Zi-Gui (north by northeast), Siqi in Wu-Ding (south by southwest)

2nd month: Shengqi in Chou-Gen (northeast by north), Siqi in Wei-Kun (southwest by south)

3rd month: Shengqi in Yin-Jia (northeast by east), Siqi in Shen-Geng (southwest by west)

4th month: Shengqi in Mao-Yi (east by southeast), Siqi in You-Xin (west by northwest)

5th month: Shengqi in Chen-Xun (southeast by east), Siqi in Xu-Qian (northwest by west)

6th month: Shengqi in Si-Bing (southeast by south), Siqi in Hai-Ren (northwest by north)

7th month: Shengqi in Wu-Ding (south by southwest), Siqi in Zi-Gui (north by northeast)

8th month: Shengqi in Wei-Kun (southwest by south), Siqi in Chou-Gen (northeast by north)

9th month: Shengqi in Shen-Geng (southwest by west), Siqi in Yin-Jia (northeast by east)

10th month: Shengqi in You-Xin (west by northwest), Siqi in Mao-Yi (east by southeast)

11th month: Shengqi in Xu-Qian (northwest by west), Siqi in Chen-Xun (southeast by east)

12th month: Shengqi in Hai-Ren (northwest by north), Siqi in Si-Bing (southeast by south)

The second chapter of the lower scroll of the Yellow Emperor's Classic of Dwellings states:

When constructing walls and buildings, one must pay attention to the annual and monthly directions affected by "earth qi" (geopathic energy). If a residence directly faces an impacted direction, calamities will befall the household, and specific methods must be employed to neutralize the effects.

The directions to avoid each month are as follows:

The first month (Zhengyue) is the Ding-Wei direction (southwest), the second month is the Kun position (southwest), the third month is the Ren-Hai direction (northwest), and so on through the twelfth month (Shen-Geng direction). These directions must be carefully avoided, or misfortune will inevitably occur.

The text then elaborates on the taboos for each direction:

• The Celestial Gate (Qian position, northwest) should be solid and stable, never built too high, or the head of the household will suffer from head ailments. (Best repaired in the fifth month on Ding-Ren days, but avoid Ren-Zi and Ding-Si days in the north.)
• The Hai position (north-northwest) is the "Vermilion Bird's Dragon Head," corresponding to the father's fate. Violating this direction endangers life. (Best repaired in the third month on Ding-Ren days.)
• The Ren position (due north) is the "Great Misfortune" position, tied to the mother's fate. Violation brings unexpected disasters and disputes. (Repair methods same as the Hai position.)
• The Zi position (due north) is the "Death and Mourning" position, affecting the eldest son and his spouse. Violation leads to soul loss, eye injuries, or floods. (Best repaired on Si-Ren days.)

Other directions follow the same principle, each linked to the health and fate of specific family members, along with prescribed repair dates and taboos. For example:

• The Ghost Gate (Gen position, northeast) must be thick and substantial, never thin or empty, or family members may suffer from paralysis or edema. (Best repaired in the eighth month on Jia-Ji days.)
• The Yin position (east-northeast) governs the fates of adopted sons and eldest daughters. Violation may cause miscarriages or legal disputes. (Best repaired in the sixth month on Jia-Ji days.)

The text particularly notes that certain surnames (such as Yu or Jiao) face additional taboos during specific months, requiring extra care in selecting auspicious dates. Each direction details the specific misfortunes it may trigger and the corresponding remedies.

This passage from the Yellow Emperor's Classic of Dwellings discusses the auspicious and inauspicious characteristics of different house orientations, along with construction precautions:

The Yi position (southeast) tends to attract lawsuits and disputes, with households prone to strange occurrences or quarrels (construction is most favorable on the Jisi day in October; suitable for building low, small structures—never rebuild here). The Chen position (east-southeast) symbolizes the White Tiger, an inauspicious force governing legal matters, servants, and livestock. Violating this position may lead to injuries, lameness, or muscle cramps (construction principles mirror those of the Yi position).

The "wind gate" (ventilation opening) should remain level and unobstructed to invite blessings. The rear of the house should face prosperous directions. Neither the Five Surname classifications nor the Eight House types should be built too tall or blocked, as this disrupts Yin-Yang balance (construction is favorable on the Bingsin days in November, though southern areas should avoid Bingsin to Xinsi days).

The Si position (south-southeast) is the Celestial Blessing spot, also called the "Dwelling Pole." Scriptures state that solid, thick construction here aids official promotion (build during September's Bingsin days with extra labor). The Bing position (due south) is the Mingtang (Bright Hall) position governing fortune and peace—ideal for cattle sheds and granaries. Classics say proper Mingtang construction brings promotions, wealth, and family happiness (construction matches the Si position).

The Wu position (due south) is auspicious ground symbolizing the "dragon's foot." Scriptures claim proper building here ensures numerous servants and healthy livestock—keep structures low and avoid tall or sharply angled designs (construction follows Yi position rules). The Ding position (south-southwest) is the Celestial Treasury governing valuables—build tall granaries and livestock pens here (most auspicious during January's Bingsin days).

The Wei position (southwest) is the Celestial Mansion position, perfect for multi-story residences housing cattle, sheep, and servants (construction matches Ding position). The "Human Gate" (west-southwest) symbolizes the dragon's belly—ideal for stables built spacious and sturdy (construct during February's Yigeng days). The Shen position (west-southwest) is the Jade Hall governing treasures—building stables here attracts wealth (construction matches Shen position).

The You position (due west) is the Great Virtue spot symbolizing the dragon's ribs—ideal for guest quarters. Scriptures promise billions in riches for proper construction (rules match Shen position). The Xin position (west-northwest) is the Golden Cabinet—build main gates and tall buildings here. Classics say proper construction here is like obtaining a treasure vault.

Note: "Five Surnames" refers to ancient dwelling classification by surname according to the Five Phases (Wood, Fire, Earth, Metal, Water), while "Eight Houses" denotes eight directional Feng Shui theories. Auspicious construction dates follow the Heavenly Stems and Earthly Branches calendar system (e.g., "Bingsin days").

This passage from the Yellow Emperor's Classic of Dwellings offers feng shui layout suggestions for different house orientations:

The southeast (Xun position) is suitable for gardens and ponds, with bamboo plantings. Buildings here should be relatively low. The Tiande (Celestial Virtue) and Yutang (Jade Hall) areas should remain open and be constructed sturdily to ensure descendants' prosperity—but avoid building tall structures here.

The southwest (Kun position) works well for stables, storage of heavy objects, or constructing tall buildings. The Yutang courtyard is ideal for main halls and residential quarters for descendants, with spacious, high-ceilinged living rooms. Planting large trees here attracts wealth and treasures.

The northwest (Qian position) marks the "Heavenly Gate" (Tianmen), where buildings should be tall and extended for good fortune. The north (Hai position) suits pigsties—this area called "Dwelling Extremity" (Zhaiji), when properly developed, aids official careers.

The true north (Ren position), termed "Dwelling Blessing Bright Hall" (Zhaifu Mingtang), favors tall buildings kept clean and quiet—perfect for study. Also called "Seal-Ribbon Palace" (Yinshou Gong), it governs financial fortune. The due north (Zi position) is likewise auspicious.

(Note: Terms like "Azure Dragon" [Qinglong] and "Celestial Virtue" [Tiande] refer to specific directional energies in feng shui, while "Ding-Ren days" denote auspicious construction dates.)

The Yellow Emperor's Classic of Dwellings discusses the relationship between architectural layout and directional auspices:

The northeast (Chou position) is suitable for constructing tall buildings and grand residences to raise livestock and house servants. This ensures thriving animals and auspicious storage rooms and toilets (construction should be done on Gui days). The east-northeast (Gen position) is known as the "Ghost Gate" and should be built solidly and sturdily for good fortune; flimsy construction leads to poverty (renovate in August on Jia or Ji days, avoiding the Jiazi day).

The southeast (Yin position) is called the "Jade Hall" and is ideal for building oxcart sheds, as it governs matters of gold and silver treasures. The scripture states that properly maintaining this area naturally attracts wealth and ensures robust livestock (renovate in June on Jia or Ji days). Due east (Mao position) is called "Great Virtue (Dade)"; building guest quarters here attracts immense riches and signifies the homeowner's high moral standing.

The eastern (Chen position) represents the "Earthly Mansion's Azure Dragon (Qinglong) Left Hand." Keeping it clean benefits descendants, while constructing tall structures here brings wealth and prominence. The southeast (Xun position) must remain well-ventilated and unobstructed, as it symbolizes the transformation of Yin-Yang—open space here ensures good fortune (renovate in November on Bing or Xin days).

The southern (Si position) is the "Vermilion Bird's (Zhuque) Dragon Head." Digging wells here should be avoided as it harms the father's health, causing disputes and even mental illness (renovate in September on Bing or Xin days). Due south (Wu position) is the "Death and Mourning" sector, affecting the safety of the eldest son's wife. Violating this area may damage eyesight and heart health (construction requires special caution).

Note: Parenthetical dates specify ancient construction timings using the Heavenly Stems and Earthly Branches calendar. Terms like "Dragon Belly" and "Vermilion Bird" are traditional feng shui terminology, representing symbolic celestial creatures corresponding to different house orientations.

This passage is excerpted from the Yellow Emperor's Classic of Dwelling, focusing on the relationship between house orientations and residents' fate patterns, along with potential misfortunes caused by violating directional taboos and corresponding auspicious construction dates. Here's the vernacular interpretation:

Regarding the "disputes and dragon's right-hand tendon tension" orientation (construction methods same as the Ji position), the Ding direction corresponds to legal punishments and imprisonment (the Gouchen star orientation). If the second son's wife's destiny clashes with this position, it may lead to quarrels, lawsuits, skin ulcers and other misfortunes (recommended repairs on Wu days or in the western direction during the first month). Construction on Bing-Xin days is auspicious, while the Wei location (south-southwest) suits five surname clans.

The Wei position symbolizes county jails and corresponds to the youngest son and daughter-in-law's destiny. Violating this may cause family members to suffer from ghostly disturbances, lightning strikes, robberies, livestock deaths, or family ruin (construction methods same as the Ding position). The Kun position (southwest) is the "human gate" where women's destinies reside—building stables here may cause paralysis or edema. This area should remain low-lying and wild (auspicious construction on Yi-Geng days in the second month).

The Shen position (west-southwest) corresponds to the Tianxing star, governing the destinies of concubines' sons' wives and eldest daughters. Violations may cause mental disorders, rib injuries, or imprisonment (construct north of Shen in the twelfth month on Yi-Geng days). The You position (due west) is the penal direction for youngest daughters and grandchildren—violations may cause deaths or mental illness (construction methods same as Shen position). The Xin position symbolizes the Tengshe (flying snake) and governs lawsuits—violations may trigger disputes, supernatural events, or funerals (construct between north of You to Xu positions in the fourth month on Yi-Geng days).

The Xu position (north-northwest) corresponds to the White Tiger star governing lawsuits, and determines servants' and livestock's fates. Violations may cause leg disabilities (construction methods same as Xin position). The Qian position (northwest) symbolizes the celestial courtyard—ideal for tall buildings and large trees to ensure family prosperity and distinguished descendants. The Hai position (north-northwest) is the celestial blessing spot suitable for important structures—connecting it with the dwelling's bright hall ensures wise and wealthy descendants. The external celestial treasury location should house tall granaries to attract wealth.

(Note: "Five surnames" refers to ancient geomancy theory classifying families by the Five Phases; "Gouchen," "Tianxing" etc. are feng shui terms denoting specific directional auspices.)

This passage explains the auspicious and inauspicious considerations for different external directions around a residence (referred to as "outer celestial" directions in Daoist geomancy):

1. The Outer Celestial Storehouse (a specific external direction of the residence) should be open and spacious—particularly auspicious for descendants and women residing there. This location is also called the "Land of Abundant Wealth and Honor," promising official promotions, prosperity, and smooth fortunes for its inhabitants.

2. The Outer Dragon Belly (the direction corresponding to the abdomen of the dragon vein) should be elevated with mounded earth resembling a mountain to be auspicious. Ideally, it should be near large trees or long earthen ridges—the more expansive, the better. If sunken and devoid of structures, it will lead to poverty and instability.

3. The Outer Jade Hall (a noble external direction of the residence) is suitable for children, bringing wealth, honor, and flourishing descendants. If this area has majestic energy, the household may produce high-ranking officials with continuous riches and treasures. Should the terrain be low-lying and desolate, poverty or even displacement may follow.

4. The Outer Abode of Virtue (a direction governing moral cultivation) is ideal for building study rooms or practicing arts. Studying Daoist methods or skills here leads to swift success, widespread renown, and becoming a revered teacher. Descendants living here will develop noble character, exceptional talent, and remarkable courage.

5. The Outer Celestial Virtue, Golden Cabinet, and Azure Dragon directions should be built tall and solid, suitable for multi-story buildings or reception halls, attracting dignitaries for banquets and gatherings. For a family to achieve wealth and prominence, special attention must be paid to developing these three directions. Neglect will result in decline and poverty.

6. The Outer Azure Dragon position must remain clean and pure. Setting up an incense altar here to receive guests will naturally draw visits from eminent Daoists and extraordinary individuals. Digging a well or channeling water in this direction is especially auspicious.

(Note: Terms like "Outer Celestial" and "Dragon Belly" refer to ancient geomancy designations for external residential directions, each carrying distinct fortune attributes. Traditional belief holds that proper planning of these external environments influences a family's destiny.)