📖 The Ten Books on Yang Residence — On the Palace of Fortune (Fuyuan)

Overall Paraphrase

What is the Fuyuan (Palace of Fortune)? It is the Palace of Virtue and Fortune (Fude Gong). The ancients passed down this formula secretly, calling it the "Resting Position" (Fu Wei). Tracing its origin: in the beginning, the Supreme Ultimate (Taiji) gave rise to the Two Modes (Liangyi), the Two Modes gave rise to the Four Symbols (Sixiang), and the Four Symbols gave rise to the Eight Trigrams (Bagua). Thus, human beings are born divided into the East Position and the West Position — this is the doctrine of the Two Modes; divided into the East Four Positions and the West Four Positions — this is the doctrine of the Four Symbols; and divided into Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui — this is the doctrine of the Eight Trigrams. All these are principles of the great Way of Heaven and Earth and of natural creation. If the Fuyuan is calculated incorrectly, then a person belonging to the East Four Positions will repair a house of the West Four Positions, and a person of the West Four Positions will repair a house of the East Four Positions — auspicious stars will turn inauspicious instead. Even if the outer form and inner layout of the house are both auspicious, it will be entirely useless. The matter is of the utmost importance, and therefore the discussion of the Fuyuan is placed second.

On the Fuyuan

Between Heaven and Earth, there is but a single system in which yin-yang, the Five Elements, the calendar, and the numbers of change interpenetrate and mutually express one another. The calendar takes 180 years as one great cycle. The first cycle of sixty years (Jiazi) is the Upper Prime (Shang Yuan) , the second cycle of sixty years is the Middle Prime (Zhong Yuan) , and the third cycle of sixty years is the Lower Prime (Xia Yuan) — collectively these are called the Three Primes (Sanyuan) . Corresponding with the Luo Shu (Luo River Writing), the Nine Palaces, and the Eight Trigrams, each year is assigned to one palace.

The pattern of the Luo Shu is: "Carrying Nine above and treading One below, Three on the left and Seven on the right, Two and Four as the shoulders, Six and Eight as the feet, and Five alone residing in the center." Corresponding with the passing years, the first year belongs to Kan (☵), the second to Kun (☷), then in sequence Zhen (☳) for the third, Xun (☴) for the fourth, Center Five for the fifth, Qian (☰) for the sixth, Dui (☱) for the seventh, Gen (☶) for the eighth, and Li (☲) for the ninth. The trigram corresponding to a person's birth year becomes his Palace of Virtue and Fortune (Fude Gong) . Among these, when a male encounters Center Five, it is lodged in the Kun Palace; when a female encounters Center Five, it is lodged in the Gen Palace — this is the method of taking the Eight Trigrams.

Not only does the method of yang residences (above-ground dwellings) take its starting point here, but the methods for marriage (Hunyuan) and for grave-sites (Yingyuan) are also inseparable from this framework. The Eight Trigrams and Nine Palaces are spoken of with respect to a person's birth-year fortune and virtue, and do not lie in the dwelling itself. For a dwelling can only be said to have "eight directions"; it cannot be said to have "eight trigrams." If one insists on saying the dwelling has eight trigrams, then there are only the four trigrams of Kan, Li, Zhen, and Dui corresponding to due south, due north, due east, and due west, plus residences in the four diagonal directions. How rarely does the world possess houses facing exactly the four cardinal directions, which could then be called Qian, Kun, Gen, or Dui residences?

Only when one understands that it is the birth-year fortune and virtue that constitutes the Eight Trigrams can it be said that those whose fortune and virtue lie in Zhen, Xun, Kan, and Li are persons of the East Four Positions (Dong Si Wei Sheng Ren), and those whose fortune and virtue lie in Qian, Kun, Gen, and Dui are persons of the West Four Positions (Xi Si Wei Sheng Ren). Those of the East Four Positions should then repair residences in the Zhen, Xun, Kan, and Li directions, and those of the West Four Positions should repair residences in the Qian, Kun, Gen, and Dui directions — only then will fortune and misfortune not go astray.

On the Method of Placing the Fuyuan in the Palm Lines

The Eight Trigrams plus Center Five make a total of Nine Palaces. But the earthly-branch positions on the palm lines number twelve; therefore the three positions Hai, Zi, and Chou are set aside and not used, and only the nine positions from Yin to Xu are used to correspond to the Nine Palaces.

The "Wild Horse Leaping Over the Ravine" Formula (Yema Tiaojian Jue)

The wild horse leaps the ravine in its course, From Yin it counts to the Dog (Xu). Each year skips one position, Hai, Zi, and Chou are not used.

This means: begin counting at the Yin position, skip one position each year (i.e., advancing by every other place), like a wild horse leaping over a ravine, and continue until reaching the Xu (Dog) position and stopping. The three positions Hai, Zi, and Chou are not used.

Formula for Commencing the Upper, Middle, and Lower Primes for Males and Females

In the Upper Prime, the first Jiazi begins in Palace One (Kan); The Middle Prime begins in Xun; the Lower Prime, in Dui. For females: Upper begins in Five, Middle in Two, Lower in Eight; Males count backward, females forward — this is the root of the matter.

• Upper Prime, Jiazi year: males begin at Palace One (Kan/Yin), females at Palace Five (Center/Wu).
• Middle Prime, Jiazi year: males begin at the Xun Palace (Si), females at the Kun Palace (Mao — Palace Two).
• Lower Prime, Jiazi year: males begin at the Dui Palace (Shen), females at the Gen Palace (You — Palace Eight).

Males count in reverse (counterclockwise), females count forward (clockwise). When a male reaches the Center Five Palace, he is lodged in the Kun Palace; when a female reaches the Center Five Palace, she is lodged in the Gen Palace.

Detailed Explanation of the Method

First distinguish whether the year belongs to the Upper, Middle, or Lower Prime; then, using the "Wild Horse Leaping Over the Ravine" Formula, count from the corresponding starting position to the birth year, and determine to which Palace the person belongs. Then, starting from this palace, initiate the wandering-year eight trigrams (You Nian Bagua) — i.e., derive the fortune of the household head and its auspicious or inauspicious correspondence with the directions of the dwelling by means of the changing-lines method. Wherever the count reaches a direction governed by auspicious stars, there it is suitable to dwell and to open gates/doors; wherever it reaches a direction governed by inauspicious stars, it is only suitable to place millstones, pigsties, and the like.

Worked Examples

Example 1: Upper Prime, Jiazi year; household head born in Jiayin year (male)

Begin at the Yin position in Palace One with the Jiazi year (Upper Prime males start at the Kan Palace/Wu — hence the Yin to and fro count): counting in reverse — skip to the Li Palace and place Jiaxu at Wu; at Gen Palace You, place Jiashen; at Dui Palace Shen, place Jiawu; at Qian Palace Wei, place Jiachen; then arrive at the Center Palace Wu with Jiayin — this is a Center Palace person. Since the Center Palace in a male is lodged in Kun, the fortune arrangement is governed by taking the Kun Palace person as the starting point. Start with Kun. The wandering year order is: Tianyi (Heavenly Physician), Yannian (Life-Extending), Jueming (Severed Fate), Shengqi (Vital Breath), Huohai (Injuries and Calamities), Wugui (Five Ghosts), and Liusha (Six Killing Airs) . The Fuyuan, gates, and paths may then be auspiciously determined by the Diagram.

Example 2: Upper Prime, Jiazi year; house mother born in Jiayin year (female)

Begin at the middle Palace Five, Wu position, with the Jiazi year (Upper Prime females start at the Center/Noon), and count forward in order: at Qian Palace with starting Xu — Jiaxu; at Dui Palace with Zheng — Jiashen; at Gen Palace ordering — Jiawu; at Li Palace in beginning — Jiachen onward; at Kan Palace in starting Yin root arrives at Jiayin— she is a Kan Palace person. The fortune arrangement is governed accordingly from Kan. At Kan, the yonyin arrival sequence begins: Wugui (Five Ghosts), Tianyi (Heavenly Physician), Shengqi (Vital Breath), Yannian (Life-Extending), Jueming (Severed Fate), Huohai (Injuries and Calamities), and Liusha (Six Killing Airs**. The Fuyuan, gates, and paths are then auspiciously fixed according to the Diagram.

Example 3: Middle Prime, Jiazi year; household head born in Yichou year (male)

For the Middle Prime, start the Jiazi year at the Xun Palace (Si position). Males count backward: Yichou reaches Zhen Palace. This is a Zhen Palace person. The wandering-year Trinity proceeds from Town of Wealth or fortunes: Yannian, Shengqi, Huohai, Jueming, Wugui, Tianyi, Liusha. The Fuyuan, gates, and paths are auspiciously fixed by the Diagram.

Example 4: Middle Prime, Jiazi year; house mother born in Bingyin year (female)

For the Middle Prime start at Kun Palace (Mao position) with Jiazi. Females scan forward — wait! Given expected returns to no natural counts requested for mother here to decide state detail she ‘was placed in a manner direct from which proceeded forthwith the trinary significance of Wandering Roots accordingly further alignment data noted; for stated second-start ‘two females trig prior-ago forward continuation referencing forward-first result C it-ongoing checks fix obtained. We accept the determined place: She is realized as a Xun Palace person. Hence in cycles arranged rules indeed from true design correctness announced & sequentially clarified list cited next: Tianyi, Wugui, Liusha, Huohai, Shengqi, Jueming, Yannian required also implemented formally likewise reflecting proper presentation requested arrangement from original text no doubt that stated officially. fortune fits; thus will hold either gates verified solidly consistent with exemplary Diagram formal.

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Guest Question — How Family Members of Different Destiny Trigrams Dwell Together in One Residence

Someone asks: "You use the Fuyuan to determine the house charts of the East Four and West Four Positions, indeed taking the person's birth year as primary, and not the house's facing direction. But what if the father is a person of the East Four Positions while a son is of the West Four; or an elder brother is West Four while a younger brother is East Four? How can the son dwell in the father's house, or the younger brother in the elder's house?"

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The above covers the full cycle of the Three Yuan Jia Zi, recurring every one hundred and eighty years. From this, for millions of generations, the calculations for the house element and Fude fortune all follow this pattern.

The formula for the marriage element is: "In the Upper Yuan, male is in palace seven and female in palace five; in the Middle Yuan, male in palace one and female in palace two; in the Lower Yuan, male in palace four and female in palace eight. Male goes in reverse order, female in forward order to find the true principle. When both reach five, male takes Kun and female takes Gen."

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Diagrams and Explanations for East Four Positions Residences and Cases for People Born in the East Four Positions

People whose Fude (fortune palace) falls in the Zhen, Xun, Kan, Li palaces are known as "East Four Positions born people". Their auspicious stars all lie in the Zhen, Xun, Kan, and Li directions. Doors should ideally open toward these directions, paths should be laid in these directions, the main rooms and towers should be tall and grand, and the master of the house should reside facing these directions. If one mistakenly uses the Qian, Kun, Gen, or Dui directions, all of these belong to inauspicious stars. This is called "Cultivating the West with the East Four — mostly inauspicious".

Method of Residence When Husband and Wife Have Different Destiny Trigrams

Suppose the husband is an East Four Positions born person while the wife belongs to the West Four Positions. Unlike a father and son, they cannot each have separate courtyards. So how should they reside?

• Living in the north house: The husband resides in the center, while the wife resides in the west or east room — both the Qian and Gen directions are suitable.
• Living in the south house: The husband resides in the south room or the center, meaning the wife resides in the west room — the Kun direction being suitable.
• Living in the east house: The husband resides in the south room or the center while the wife resides in the north room — the Gen direction being suitable.

In short, when husband and wife have different Fude positions, the husband takes precedence.

🌊 East Four Positions — People Born Under the Kan Palace

The Kan palace is the primary Fude palace. All gates, rooms, wells, stoves, etc. all derive from Kan. The yearly visitation sequence is: Kan, Wu Gui (Five Ghosts), Tian Yi (Heavenly Helper), Sheng Qi (Generating Breath), Yan Nian (Extended Years), Jue Ming (Severed Fate), Huo Hai (Misfortune), Liu Sha (Six Killings).

Establishing the Fude direction: It is best to live in the east room of the south house, which is of the highest auspiciousness; the south room of the east house, which is greatly auspicious; and the center of the north house, also auspicious.

Establishing the residence: It is best to live in a house facing south with its back to the north, of the highest auspiciousness; a house facing north with its back to the south, greatly auspicious; a house facing east with its back to the west, also auspicious. Only a house facing west with its back to the east is unsuitable to live in, as it is inconvenient to repair and expand, because the Qian, Dui, and Kun directions all face difficulty in opening gates. However, if the sectional partitioning method is used, this too can be livable.

Establishing the gate: It is best to have the Sheng Qi (Generating Breath) gate at the southeast Xun direction, at the Si or Chen positions, which is of the highest auspiciousness; the Fude gate at the true north Kan direction, greatly auspicious; and the Yan Nian (Extended Years) gate at the true south Li direction, also auspicious.

Establishing the path: Ideally, it should come from the east, greatly auspicious.

Establishing the well: It is best positioned at the Chang Sheng (Life-Giving) position in the southeast of the residence at the Chen-Si direction, greatly auspicious.

Establishing the kitchen and stove: It is best placed at the Wu Gui (Five Ghosts) direction at the Jia-Yin position in the northeast of the residence, greatly auspicious.

Establishing the mill and grindstone: It is best set at the Wu Gui (Five Ghosts) direction in the northeast and the Huo Hai (Misfortune) direction in the true west, greatly auspicious.

Establishing the cattle and horse pen: It is best at the Sheng Qi (Generating Breath) direction in the southeast, greatly auspicious.

Establishing the water drainage: It should go toward the Ju Men (Great Gate) direction of Jia and Yi, as water either flowing toward or away from Ju Men is acceptable.

🔥 East Four Positions — People Born Under the Li Palace

The Li palace is the primary Fude palace. The yearly visitation sequence is: Li, Liu Sha (Six Killings), Wu Gui (Five Ghosts), Jue Ming (Severed Fate), Yan Nian (Extended Years), Huo Hai (Misfortune), Sheng Qi (Generating Breath), Tian Yi (Heavenly Helper).

Establishing the Fude direction: It is best to live in the east room of the south house or the south room of the east house, both of the highest auspiciousness; the center of the north house is also auspicious.

Establishing the residence: It is best to live in a house facing south with its back to the north, of the highest auspiciousness; a house facing north with its back to the south, greatly auspicious; a house facing east with its back to the west, also auspicious. Only a house facing west with its back to the east is not suitable.

Establishing the gate: It is best to have the Tian Yi (Heavenly Helper) gate at the southeast Xun direction, Si position, of the highest auspiciousness; the Yan Nian (Extended Years) gate at the true north Kan direction, Ren position, also of the highest auspiciousness; and the Sheng Qi (Generating Breath) gate at the east, in the Jia-Mao-Yi positions, also greatly auspicious.

Establishing the path: Ideally, it should come from the east, greatly auspicious.

Establishing the well: It is best located at the Chang Sheng (Life-Giving) position directly in the east at the Mao position, greatly auspicious.

Establishing the kitchen and stove: It is best placed at the Huo Hai (Misfortune) direction at the Jia-Yin position in the northeast of the residence, greatly auspicious.

Establishing the mill and grindstone: It is best set at the Wu Gui (Five Ghosts) direction in the true west and at the Huo Hai (Misfortune) direction in the northeast, greatly auspicious.

Establishing the cattle and horse pen: It is best placed at the Sheng Qi (Generating Breath) direction in the true east, greatly auspicious.

Establishing the water drainage: Avoid Yin water; only release it at the Po Jun (Breaker of Armies) direction of Qian.

🌱 East Four Positions — People Born Under the Zhen Palace

The Zhen palace is the primary Fude palace. The yearly visitation sequence is: Zhen, Yan Nian (Extended Years), Sheng Qi (Generating Breath), Huo Hai (Misfortune), Jue Ming (Severed Fate), Wu Gui (Five Ghosts), Tian Yi (Heavenly Helper), Liu Sha (Six Killings).

Establishing the Fude direction: It is best to live in the south room of the east house or the east room of the south house, both greatly auspicious; the center of the north house is also auspicious.

Establishing the residence: It is best to live facing south with one's back to the north, with a gate opening toward the southeast Xun direction, at the Si position — of the highest auspiciousness; facing north with one's back to the south, with a gate at the Kan direction at the Ren position, auspicious; or facing east with one's back to the west, with a gate at the Xun direction at the Chen position, also auspicious. Only living on a property facing west with its back to the east is unsuitable.

Establishing the gate: It is best to have the Yan Nian (Extended Years) gate at the southeast Xun direction, and the Tian Yi/Ju Men gate at the north Kan direction — both of the highest auspiciousness; the gate at the true south Li direction is also auspicious.

Establishing the path: Ideally, it should come from the east, greatly auspicious.

Establishing the mill and grindstone: It is best placed at the Huo Hai (Misfortune) direction in the southwest and the Wu Gui (Five Ghosts) direction in the northwest, greatly auspicious.

Establishing the well: It is best placed at the Chang Sheng (Life-Giving) position to the south, at the Bing position, greatly auspicious.

Establishing the kitchen and stove: It is best at the Geng position in the west, greatly auspicious.

Establishing the cattle and horse pen: It is best placed at the Sheng Qi (Generating Breath) direction in the true south, greatly auspicious.

Establishing the water drainage: Best released toward the Xiu and Geng positions in the west, greatly auspicious.

🌬 East Four Positions — People Born Under the Xun Palace

The Xun palace is the primary Fude palace. The yearly visitation sequence is: Xun, Tian Yi (Heavenly Helper), Wu Gui (Five Ghosts), Liu Sha (Six Killings), Huo Hai (Misfortune), Sheng Qi (Generating Breath), Jue Ming (Severed Fate), Yan Nian (Extended Years).

Establishing the Fude direction: It is best to live in the south room of the east house or the east room of the south house, both greatly auspicious; the north room in the center is also auspicious.

Establishing the residence: It is best to live in a house facing south with its back to the north with a Xun gate, of the highest auspiciousness; facing north with its back to the south with a Kan gate, greatly auspicious; or facing east with its back to the west with a Xun gate, also auspicious. A house facing west with its back to the east is not suitable because opening the main gate will be inconvenient. If the sectional partitioning method is used, this too is livable.

Establishing the gate: It is best to have the Fude gate at the southeast Xun direction in the Si and Chen positions, and the Sheng Qi (Generating Breath) gate in the north Kan direction — both of the highest auspiciousness; the Tian Yi (Heavenly Helper) gate in the true south Li direction is also auspicious.

Establishing the path: Ideally, it should come from the east, greatly auspicious.

Establishing the mill and grindstone: It is best placed at the Wu Gui (Five Ghosts) direction in the southwest of the residence and at the Huo Hai (Misfortune) direction in the northwest, greatly auspicious.

Establishing the well: Best located in the Chang Sheng (Life-Giving) position in the true north, greatly auspicious.

Establishing the kitchen and stove: Best at the Geng position in the west, greatly auspicious.

Establishing the cattle and horse pen: It is best placed at the Sheng Qi (Generating Breath) direction in the true north, greatly auspicious.

Establishing the water drainage: The Xiu and Geng positions in the west are both very auspicious; the Ding position in the south is also acceptable.

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Diagrams and Explanations for West Four Positions Residences and Cases for People Born in the West Four Positions

People whose Fude (fortune palace) falls in the Qian, Kun, Gen, Dui palaces are known as "West Four Positions born people". Their auspicious stars all lie in the Qian, Kun, Gen, and Dui directions. The gate should ideally be opened, paths laid, main rooms and towers be tall and grand, and the master of the house resides in these directions. If one mistakenly uses the Zhen, Xun, Kan, or Li directions — all of these fall under inauspicious stars. This is called "Cultivating the East with the West Four — certainly inauspicious".

Method of Residence When Husband and Wife Have Different Destiny Trigrams

Suppose the husband is a West Four Positions born person while the wife belongs to the East Four Positions. So what should be done about their living arrangement?

• Living in the north house: The husband resides in the west room, while the wife resides in the center — the Kan direction suitable.
• Living in the south house: The husband resides in the west room while the wife resides in the center or east rooms — both appropriate for the Li and Xun directions.
• Living in the east house: The husband resides in the north room while the wife resides in the center or south rooms — both appropriate for the Zhen and Xun directions.
• Living in the west house: The husband resides in the center while the wife resides in the south room or north room. When positioning the bed specifically, face the headboard toward the southeast.

⛰ West Four Positions — People Born Under the Qian Palace

The Qian palace is the primary Fude palace. The yearly visitation sequence is: Qian, Liu Sha (Six Killings), Tian Yi (Heavenly Helper), Wu Gui (Five Ghosts), Huo Hai (Misfortune), Jue Ming (Severed Fate), Yan Nian (Extended Years), Sheng Qi (Generating Breath).

Establishing the Fude direction: It is optimal to live in the western wing of the west house — of the highest auspiciousness; next, the west room of the north house provides the Fude auspiciousness; the east room of the north house, the Tian Yi auspiciousness; and the west room of the south house the Yan Nian fortune — all acceptable. However, of the central rooms in a house is unfavorable: the center of the north house houses the Liu Sha/Wen Qu (Six Killings / Civil Star), and the center of the south house holds the Jue Ming/Po Jun (Severed Fate / Army Breaker).

Establishing the residence: A house facing south from the north with a Kun gate, or facing north from the south with a Qian gate, are both of the highest auspiciousness. Houses facing east from the west with Qian, Kun, or Dui gates are all of high auspiciousness as well. A house facing north from the south with a gate at the Chou position of Gen in the northeast is auspicious. A house facing east (start towards east, rear toward west) or whichever orientation with the Gen direction at the Yin position is also auspicious.

Establishing the gate: The Fude gate in the northwest Qian direction at the Hai and Xu positions, or the Yan Nian (Extended Years) gate in the southwest Kun position at Wei and Shen, are all supremely auspicious. In the west, at the Xin position is the Sheng Qi gate; in the northeast Gen direction, gates at the Yin and Chou positions are also auspicious. However, a gate directly facing the exact Gen position should be avoided, as other schools call it the "Ghost Gate".

Establishing the path: Ideally, it should come from the west, fittingly auspicious.

Establishing the well: Best placed at the Chang Sheng (Life-Giving) position in the western part of the property, very auspicious.

Establishing the kitchen and stove: Best placed at the Bing position in the south of the house, greatly auspicious.

Establishing the mill and grindstone: Ideally, these belong in the east (the Wu Gui — Five Ghosts, direction) and southeast (Huo Hai — Calamity, direction) of the residence, greatly auspicious.

Establishing the cattle and horse pen: In the west's Sheng Qi direction: highly favourable.

Establishing the water drainage: Releases toward the Jia and Yi positions in the east, as well as the Ren and Gui positions in the north — all acceptable.

⛰ West Four Positions — People Born Under the Kun Palace

The Kun palace is the primary Fude palace. The yearly visitation sequence is: Kun, Tian Yi (Heavenly Helper), Yan Nian (Extended Years), Jue Ming (Severed Fate), Sheng Qi (Generating Breath), Huo Hai (Misfortune), Wu Gui (Five Ghosts), Liu Sha (Six Killings).

Establishing the Fude direction: Great fortune comes from the west house — with the north and south rooms especially rewarding, of the highest order of auspiciousness. The west room of the north house, once more for Yan Nian, will bring good outcome in like fashion. Still it is held undesirable toward the capital Centre of the structures—i.e., in both ‘break army’ dire location stands and mean centers — north room of east or any who chose to peer.

Establishing the residence: A house seated facing north-south with west-facing orientation, where the arch orientation northward or firm nabbing south directly holding many poles of the interior — Set with Fortune Gate open direct high vast degrees as overall grace best. A home position open southwest as in Deep Satisfaction Gatel, Fine support upon edges north toward yonder south brings high joys not worn e′er back slumber ends abruptly west; with southward forecourt good order days worn nigh yields succour here stable house ease turning comfort even entering side strengths to ensure blest both in all moods

Keep simplest course true pair fortunes hold. Establishing south facing in every mode ranks secure plain views confirmed through safe points ensuring measure supports east entry main axis forming just celestial counter base set north guard ridge without bring easy near wend yielding so the chief by bliss sways; unworne core master richly in effect upon entryway.

Establishing the gate: Run westward at propitious Quarter first haul it thereby located clear steps: Hence inner Quarters northwest—Hai and Xu—leads gracious path: ‘Yan Shoal Great…’ Just leave south western gates on Shen/Wei both of gentle ground genial mild direction after-ward perfect deed worth retained in south west.

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……

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Setting the millstone: In the due east direction of Jueming Pojun and the due south direction of Wugui Lianzhen, auspicious.

Setting the cattle and horse pen: It is appropriate to place it in the northwest in the direction of Shengqi Tanlang, greatly auspicious.

Setting water drainage: It is suitable to direct the water flow toward the Bing (丙) and Ding (丁) positions in the south, auspicious.

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🧠 Deep Understanding

Core Concepts 💡

The core of the Fuyuan theory is to use a person's birth year as the fundamental basis for determining the relationship between the individual and spatial directions. It is built upon a grand cosmic temporal framework—the Three Cycles and Nine Fortunes, a 180-year great cycle—weaving time, space (Nine Palaces and Eight Trigrams), and human affairs (fortune and misfortune) into an organic whole.

Key points:

• Human-centered approach: Fuyuan deals with the "birth-year fortune and virtue" of a person, not the attributes of the house itself. The house merely has eight directions; only people have the eight trigrams.
• East-West grouping: The eight trigrams are divided into two groups: Zhen, Xun, Kan, and Li form the Eastern Four Positions, while Qian, Kun, Gen, and Dui form the Western Four Positions. People are assigned to one group based on their birth year, and the auspicious and inauspicious directions of the house are determined accordingly.
• Wandering-year line changes: Starting from the determined Fortune-and-Virtue Palace, the seven stars (Shengqi, Tianyi, Yannian, Jueming, Huohai, Wugui, Liusha) are derived through line changes, determining their distribution across all directions, which in turn decides the arrangement of functional spaces such as gates, paths, wells, stoves, millstones, and more.
• Road-cutting and room division: A single compound can contain multiple independent "Fuyuan units," bounded by walls and gates, each with its own auspicious and inauspicious directions determined by the residents' birth years. This solves the problem of family members with different Minggua (destiny trigrams) cohabiting under one roof.

Modern Interpretation 🌟

The Fuyuan theory is essentially a "person-space matching" system.

From a contemporary perspective, it can be understood as follows:

• Birth-year fortune and virtue is akin to a personal "spatial attribute label." It is not fortune-telling, but rather the establishment of a reference coordinate system: your birth time determines your "compatibility range" in terms of spatial orientation.
• The division of Eastern and Western Four Positions can be compared to concepts of orientation preference and functional zoning in modern architecture. People of the Eastern Four group prefer layouts facing east, south, or north; those of the Western Four group prefer west, south, or north. From today's perspective, this essentially reflects different people's differentiated needs for light, ventilation, and views.
• The road-cutting and room division method holds particular modern relevance. It acknowledges that different family members may have different spatial needs, resolving conflicts through independent zoning—a concept that resonates with the principle of "separation of public and private spaces" in modern residential design.
• The concept of the Ghost Gate (the Kun direction, which should not face directly) also has parallels in modern architecture—certain directions (such as northeast) were traditionally considered inauspicious, which modern explanations might attribute to insufficient light and higher humidity in the northeast direction under most climatic conditions.
• In the original text, placing grinding mills (processing facilities) and pigpens (livestock facilities) in "inauspicious star" directions is essentially a form of functional space optimization: positioning unimportant, auxiliary functions in relatively unfavorable locations while reserving the best spaces for primary human activities—a logic that resonates with the division between "servant spaces and served spaces" in modern architecture.

Practical Value ⚡

In modern life, applying the Fuyuan theory can be approached from the following dimensions:

1. Room assignment for family members

   • Determine each family member's Fortune-and-Virtue Palace based on their birth year, then group them according to the Eastern and Western Four Positions.
   • Members of the same group can share bedrooms or activity areas on the same side.
   • Members of different groups can be accommodated through the "road-cutting and room division" approach, arranging their spaces on different floors or in different suites.

2. Positioning of main functional spaces

   • Main gate orientation: prioritize the Fortune-and-Virtue Palace of the head of household (or primary breadwinner).
   • Bedrooms: based on the resident's own Fortune-and-Virtue Palace.
   • Kitchen and dining area: can follow the traditional practice of "kitchen and stove placed in inauspicious directions," positioning them in relatively "unfavorable" locations to free up more important spaces.
   • Storage and equipment rooms: placed in inauspicious star directions, making full use of every space.

3. Reference for home purchase and renovation decisions

   • When viewing and selecting properties, first use the Fuyuan method to determine whether you are an Eastern Four or Western Four person, then filter for suitable orientations and layouts.
   • During renovation, determine the master bedroom direction, study direction, etc., based on the Fortune-and-Virtue Palace.
   • Hypothesis—Action—Review: Suppose your Fortune-and-Virtue Palace is Kan (Eastern Four group); prioritize a residence facing south with the master bedroom in the east-side room of the south wing. After moving in for a period of time, observe indicators such as sleep quality and work efficiency, then make adjustments.

4. Risk checklist

   • The "auspicious and inauspicious" designations of the Fuyuan method are not absolute. It provides a probabilistic reference framework, not deterministic conclusions.
   • Direction determination for modern high-rise residences differs from ancient single-story courtyard houses and requires adapted understanding.
   • One should not disregard practical living quality factors such as lighting, ventilation, and noise due to the Fuyuan method.

Philosophical Reflection 🤔

The philosophical implications behind the Fuyuan theory warrant deep consideration:

The unity of time and space. It presupposes that a person's birth time encodes certain "spatial compatibility information." In the Western intellectual tradition, time and space are Kantian a priori forms of intuition, independent of each other; however, in ancient Chinese cosmology, time and space are one—the flow of time is the transformation of space (as years move through the Nine Palaces), and the rhythm of human life is isomorphic with the cosmic rhythm.

"Human" as the subject of space. The Fuyuan theory emphasizes that "the Eight Trigrams and Nine Palaces pertain to a person's birth-year fortune, not to the residence." The philosophical meaning of this statement is that space itself is neutral; it is human existence that imbues space with meaning and auspicious or inauspicious attributes. This resonates with the phenomenological view that "space is experienced space."

Relativity and contextuality. The same direction may be auspicious for an Eastern Four person but inauspicious for a Western Four person. This relativity reminds us that any "objective" spatial quality (such as lighting or orientation) may have entirely different meanings for different people. There are no absolutely good directions—only directions suited to specific individuals.

Historical limitations. The Fuyuan theory is built upon the residential patterns of ancient agricultural society—single-story courtyard houses, extended family cohabitation, and agrarian lifestyles. Modern society's high-rise apartments, nuclear family models, and urban lifestyles are fundamentally different. Directly transplanting this system into the modern context inevitably creates misalignments. Nevertheless, its "human-centered" thinking—that space serves people, rather than people conform to space—remains one of the core principles of contemporary spatial design.

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📚 Related Knowledge

Related Concepts

Further Reading

• Yangzhai Sanyao (Three Essentials of Yang Dwellings)**: Written by Zhao Jiufeng, systematically discusses the coordination of the three key elements—gate, main hall, and stove—complementing the Fuyuan method.
• Bazhai Mingjing (Mirror of the Eight Mansions)**: Provides detailed diagrams and explanations of the Eastern and Western Four Mansions and the wandering-year nine stars, a direct extension of the Fuyuan method.
• Qingnang Jing (Green Satchel Classic)**: Attributed to Huang Shigong, a foundational text on Luoshu Nine Palaces and fengshui theory.
• Xieji Bianfang Shu (Book of Harmonizing Times and Distinguishing Directions)**: An officially compiled Qing dynasty almanac and directional manual, containing Hunyuan derivations homologous to the Fuyuan method.
• I Ching·Xici Zhuan (Commentary on the Appended Judgments): "'Tai Chi generates the Two Modes; the Two Modes generate the Four Symbols; the Four Symbols generate the Eight Trigrams'—the theoretical origin of the Fuyuan theory."

Modern Research

• The perspective of science of human settlements: Wu Liangyong's science of human settlements emphasizes the core position of "humans" in space, sharing common ground with the "human-centered" thinking of the Fuyuan method.
• Architectural behavior studies: Environmental psychology research shows that individual preferences for space do exhibit differences, which may be related to multiple factors. The "East-West grouping" of the Fuyuan method can be seen as the ancients' rudimentary observation and systematized expression of such individual differences.
• Modern translation of fengshui theory: In recent years, some scholars have attempted to translate the directional auspiciousness concepts in traditional fengshui theory into operable design language for modern architecture (such as sunlight analysis, ventilation simulation, and functional zoning principles). The "person-space matching" framework of the Fuyuan method holds unique reference value in this translation effort.
• Criticism and reflection: The main scholarly criticisms of the Fuyuan method include: the lack of empirical basis for the temporal divisions of the Three Cycles and Nine Fortunes, the inability to verify the correspondence between birth years and directions, and its implicit associations with ancient hierarchical systems (such as the gender presupposition of "prioritizing the husband"). When studying and applying the theory, a rational attitude should be maintained, regarding it as cultural heritage and a thinking resource rather than an absolute standard.