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Chapter 5 of 10
阳宅十书
Among the principles of heaven and earth, the most obscure and profound yet most flexible aspects are precisely those that govern fortune and misfortune with the greatest efficacy. The hexagram-installation verse conceals omens within the formless and seals mysteries within ultimate transformation—this is the primal mechanism of heaven and earth, deeply hidden and difficult to fathom. Yet its effects of heralding calamity and attracting blessings respond with the certainty of an echo through a valley. Therefore, the hexagram-installation method is presented as the fifth discourse.
The core principle of the Yuan Kong Gua Installation Verse is: take the second yao for moving an old residence, take the third yao for entering a new house or renovating, and the gate is always the initial yao, never changed. Its yao-extraction rules are governed by directional yin-yang—Qian, Kan, Gen, Zhen and the two northeast directions belong to the four yang, being odd; Xun, Li, Kun, Dui and the two southwest directions belong to the four yin, being even. For each eastern or northern room built or repaired, draw one yang yao; for each western or southern room built or repaired, draw one yin yao. Moving from the east or north draws a yang yao; moving from the west or south draws a yin yao. Moving to reside in the east or north draws a yang yao; moving to reside in the west or south draws a yin yao. After the five yao are drawn, add the gate as the initial yao, and six lines complete the two hexagrams. Once the hexagrams are formed, it is essential that yin hexagrams pair with yang, and yang hexagrams pair with yin. The two hexagrams must not both be yang—excess yang inevitably harms women; nor must they both be yin—excess yin inevitably harms sons. Nor may they form inauspicious hexagrams; they must be matched to form auspicious stars such as Yan Nian (Extended Years) or Sheng Qi (Generating Energy) to be auspicious. This method does not employ the Tian Yi (Celestial Healer) Ju Men auspicious star; although pairings such as Qian to Gen or Kan to Zhen match the Ju Men number, they constitute yang-matching-yang or yin-matching-yin, and thus cannot be adopted.
The method of "changing yao and transforming xiang" stipulates: regardless of whether ten or twenty rooms are built or repaired, only the last five in sequence are taken as the upper five yao, with the gate as the initial yao; the rest are not counted. Whether repairing old structures or creating new ones, each counts as one unit.
The Huang Shigong Bamboo Joint Verse summarizes the essence of hexagram installation in verse form: division of rooms, approach paths, Five Element generation and conquest, yao-xiang hexagram installation—all progressing layer by layer. First examine the yin-yang indications of the initial yao, then select the method of the gate-path four yao, and carefully deduce what hexagram image is formed. Installing Eastern Four Residence hexagrams in Western Four residences is mostly inauspicious, and installing Western Four hexagrams in Eastern Four residences is likewise unfavorable. The core formula is: Zhen yang, a single residence, must be matched with Xun; Kan residence must be matched with Li of its home direction; Qian residence must be matched with Kun as its household master; Gen residence must be matched with Dui as its household's foundation—these four lines are the essence of residence construction, with the key lying in repeatedly rotating the eight trigrams to determine the auspiciousness of Yan Nian.
Qian-Kun, Zhen-Xun, Kan-Li, and Gen-Dui pairs seen together constitute Yan Nian; the four Yan Nian pairs represent the husband-wife principle of human relations. If construction transcends this pairing principle, disasters will be sown without measure.
The inauspicious pairings are detailed below:
Qian-Dui paired to form Zhen-Xun hexagrams — Qian and Dui belong to Metal, Zhen and Xun belong to Wood; Metal conquers Wood. Qian encountering Zhen is Wu Gui (Five Ghosts) Lian Zhen star; Qian encountering Xun is Huo Hai (Calamity) Lu Cun star; Dui encountering Zhen is Jue Ming (Severed Fate) Po Jun star; Dui encountering Xun is Liu Sha (Six Killings) Wen Qu star—all four stars are inauspicious. Zhen represents the eldest son, Xun represents the eldest daughter; being subject to conquest and encountering inauspicious stars, when the convergent year and month arrive, disaster will inevitably befall the eldest son and eldest daughter.
Zhen-Xun paired to form Kun-Gen hexagrams — Zhen and Xun belong to Wood, Kun and Gen belong to Earth; Wood conquers Earth. Zhen encountering Kun is Huo Hai (Lu Cun star), Zhen encountering Gen is Liu Sha (Wen Qu star), Xun encountering Kun is Wu Gui (Lian Zhen star), Xun encountering Gen is Jue Ming (Po Jun star)—all inauspicious. Kun represents the elderly mother, Gen represents the youngest son; when the convergent year and month arrive, disaster will inevitably befall the elderly mother and youngest son.
Kun-Gen installed to form Kan with three yang — Kun and Gen belong to Earth, Kan belongs to Water; Earth conquers Water. Kun encountering Kan is Jue Ming (Po Jun star), Gen encountering Kan is Wu Gui (Lian Zhen star). Kan represents the middle son; when the convergent year and month arrive, the middle son will face extermination.
The middle son joined with the Li family fire — Kan is the middle son belonging to Water, Li is the middle daughter belonging to Fire; although Kan and Li in conjunction form Yan Nian, ultimately Fire is conquered by Water, hence "the husband-wife pairing is auspicious first, then harmed."
The middle daughter formed into the Tian-Ze hexagram — Li is the middle daughter belonging to Fire, Qian is Heaven belonging to Metal, Dui is Lake belonging to Metal; Fire conquers Metal. Li encountering Qian is Jue Ming (Po Jun star), Li encountering Dui is Wu Gui (Lian Zhen star). Qian represents the elder husband, Dui represents the youngest daughter; when the convergent year and month arrive, the elder husband and youngest daughter will inevitably suffer calamity.
Regarding the determination of calamity-onset years:
Final summary: Excess yang inevitably harms women, excess yin inevitably harms sons. Yin-yang harmony brings family wealth and honor—there is no need to browse widely through heterodox books and disrupt correct principles.
Auspiciousness and inauspiciousness by star:
| Hexagram Verse | Star | Physical Omen | Auspicious/Inauspicious |
|---|---|---|---|
| Sheng Qi (Generating Energy) | Tan Lang (Greedy Wolf) | Green Dragon enters the residence | 🌱 Wealth multiplies ten-thousandfold, population prospers, all affairs are peaceful |
| Tian Yi (Celestial Healer) | Ju Men (Giant Gate) | Yellow Snake enters the residence | 🌱 Sons and grandsons gain promotion and rank, wealth and prosperity (not used in hexagram installation) |
| Yan Nian (Extended Years) | Wu Qu (Martial Melody) | Hedgehog enters the residence | 🌱 Within three years the family becomes wealthy, cattle and horses multiply in herds |
| Wu Gui (Five Ghosts) | Lian Zhen (Chastity) | Red Snake enters the residence | ⚡ Mules and horses collapse and die, thieves arrive frequently, fire disasters, litigation, and disputes never cease |
| Liu Sha (Six Killings) | Wen Qu (Literary Melody) | — | ⚡ Yin (female) members die first followed by injuries to people, fields and silkworms do not prosper, plague lingers long in bed |
| Huo Hai (Calamity) | Lu Cun (Emolument) | — | ⚡ Within a year or two, yin persons suffer injury, illness continues year after year, madness, paralysis, deafness and mutism |
| Jue Ming (Severed Fate) | Po Jun (Broken Army) | Red Snake enters the residence | ⚡ Young children and grandsons are harmed year after year, blindness, madness and disease, fields, silkworms, and commerce are completely rooted out |
The central idea of Yuan Kong Gua Installation lies in transforming a residence's directions, gates, and construction sequences into hexagram-yao symbols, and judging the fortune or misfortune of the residence's fate through yin-yang configuration and eight-trigram pairing auspiciousness. Its essence is a spatially symbolized system of fortune-and-misfortune deduction.
Several key principles merit extraction:
The husband-wife path of yin-yang pairing: The entire text repeatedly emphasizes "yin hexagrams pair with yang, yang hexagrams pair with yin," dividing the eight trigrams into yang trigrams (Qian, Kan, Gen, Zhen) and yin trigrams (Xun, Li, Kun, Dui), advocating yin-yang correspondence as husband and wife in harmony, opposing the imbalance of "excess yang harms yin" and "excess yin harms yang." This embodies the fundamental Chinese philosophical concept that "yin-yang harmony gives birth to all things."
Five Element generation and conquest as the foundation of fortune: All judgments of inauspicious pairings are rooted in Five Element conquest—Metal conquers Wood, Wood conquers Earth, Earth conquers Water, Water conquers Fire, Fire conquers Metal. The auspiciousness of hexagram images depends first on the generation-conquest relationships among the Five Elements, overlaid with the auspicious-inauspicious attributes of the Nine Stars (Tan Lang, Ju Men, Wu Qu, Lian Zhen, Wen Qu, Lu Cun, Po Jun) for final judgment.
The xiang-shu thinking of "changing yao and transforming xiang": Only the most recently constructed five rooms plus the gate are taken as the six yao, the rest being disregarded. This embodies the I Ching's lively thinking of "near taking from one's own body, far taking from things." It is a dynamic method of hexagram installation based on current changes—repairing the residence or altering the gate constitutes "transforming the xiang"; hexagrams follow events, and xiang changes with time. 🌬
Yan Nian as the primary auspicious test: Among the Nine Stars, the hexagram-installation method particularly honors Yan Nian (Wu Qu star), designating the four opposing trigram pairs—Qian-Kun, Zhen-Xun, Kan-Li, Gen-Dui—as the "Four Yan Nian," viewing them as the proper husband-wife pairing of human relations. Sheng Qi (Tan Lang) is also auspicious, but Tian Yi (Ju Men) is excluded because it involves pure yang pairing with pure yang or pure yin pairing with pure yin.
The physical omen system: Each auspicious and inauspicious star has its corresponding physical omen—Green Dragon, Yellow Snake, and Hedgehog are auspicious signs; Red Snake and Crimson Serpent are inauspicious. This belongs to the "form method" tradition of ancient folk feng shui, linking abstract hexagram images to specific biological omens to enhance the credibility and sensory perceptibility of judgment.
Examining Yuan Kong Gua Installation from a modern perspective, it can be understood across the following dimensions:
Environmental psychology mapping of spatial yin-yang theory: The so-called "auspiciousness" of Eastern Four Residences and Western Four Residences, in the context of ancient architecture, involves practical issues such as sunlight, ventilation, and orientation. Eastern Four Residences (Zhen, Xun, Kan, Li) lean toward dynamic yang energy, while Western Four Residences (Qian, Kun, Gen, Dui) lean toward static yin energy. From the perspective of modern building environmental science, a home's orientation indeed affects sunlight, ventilation, and living comfort. The traditional "yin-yang imbalance" can be partially understood as living difficulties caused by mismatch between spatial functions and family structure.
Systems-theory reading of Five Element generation-conquest: Five Element generation and conquest is essentially a model describing the mutual constraint relationships within a system. Qian-Dui (Metal) matching Zhen-Xun (Wood)—Metal conquering Wood—can be understood in architectural terms as a conflicting interaction between the spatial functions of the west/northwest (Metal position) and the east/southeast (Wood position). When family members' ages, genders, and roles are mapped to directions, judgments like "harming eldest son and eldest daughter" or "harming the elderly mother and youngest son" essentially express the negative impact of spatial layout on specific family members.
De-mystifying the Nine Stars' fortune judgments: The Nine Stars—Tan Lang, Ju Men, Wu Qu, Lian Zhen, Wen Qu, Lu Cun, Po Jun—were originally names of the Big Dipper stars (plus the two auxiliary stars Fu and Bi), transformed into symbolic labels of fortune and misfortune in feng shui practice. In modern understanding, these star names function more as spatial quality classification labels—"Sheng Qi" and "Yan Nian" correspond to directions with good energy flow, ample light, and rational circulation, while "Wu Gui" and "Jue Ming" correspond to dead corners, dark and damp areas, and conflicting circulation patterns. 🌟
The calendrical logic of time judgments: The correspondence between calamity-onset years and Five Element flourishing phases (e.g., Metal flourishes in Shen You, Wood flourishes in Yin Mao) is essentially a time-deduction system based on the Heavenly Stems, Earthly Branches, and Five Element cycles. Although its causality cannot be scientifically verified, its logic—that the impact of a spatial defect may be activated at a specific time node—shares certain similarities with modern architecture's attention to periodic environmental factors (such as seasonal moisture and changing wind direction at particular times).
Historical limitations: It must be objectively noted that absolutist formulations such as "inevitably harms women" and "inevitably harms sons" bear the clear imprint of their era, reflecting ancient society's stereotyped gender roles and preference for sons over daughters. In the modern living environment, family member structures and space usage patterns have fundamentally changed, making mechanical application inappropriate.
In contemporary residence selection and layout, the wisdom of Yuan Kong Gua Installation can be translated into the following operational reference guidelines:
One: Yin-yang balance of primary and secondary spaces
Translating "yin hexagrams pair with yang, yang hexagrams pair with yin" into modern language: a residence's dynamic zones (living room, kitchen, entertainment rooms, etc.) and static zones (bedrooms, study, resting spaces, etc.) should be rationally zoned. If the entire home consists entirely of open active spaces without private, quiet corners, residents may experience restlessness; conversely, entirely enclosed static spaces without areas for communication and interaction may drain the home of vitality. 🔥🌊
Two: The central position of the gate
The original text repeatedly emphasizes "the gate is the initial yao, never changed"; in modern feng shui, the door also remains the mouth of qi intake. On a practical level: the main entrance's position determines the direction of airflow within the home, affecting ventilation and energy exchange. If the gate is poorly positioned (e.g., directly facing stairs, elevator, or a corridor), it does affect privacy and quietness from a modern architectural standpoint, and may be considered an "inauspicious direction" requiring adjustment.
Three: Spatial impact of modification sequence
"Changing yao and transforming xiang" suggests: every spatial transformation alters the overall qi-field pattern. It is not a matter of assessing a single room's quality but of incorporating recent spatial changes into the overall consideration. In modern home renovation and renewal, attention should be paid to the sequence and positioning of modification projects, avoiding partial alterations that destroy the overall spatial harmony.
Four: Modern transformation of auspicious and inauspicious stars
| Traditional Nine Star | Modern Spatial Characteristic | Adjustment Recommendation |
|---|---|---|
| Sheng Qi (Tan Lang) | Good daylight, good ventilation, smooth circulation | Prioritize for master bedroom or living room |
| Yan Nian (Wu Qu) | Square space, stable airflow | Suitable as core family functional area |
| Wu Gui (Lian Zhen) | Enclosed dead corners, dim lighting | Avoid for bedroom; may serve as storage |
| Liu Sha (Wen Qu) | Heavy moisture, stagnant air | Strengthen ventilation and dehumidification |
| Jue Ming (Po Jun) | Competing circulation, spatial damage | Repair and maintain; avoid prolonged occupancy |
Five: Decision-making methodology
A "hypothesis—action—review" framework can be applied to the hexagram-installation principles: first hypothesize that a certain spatial direction has unfavorable factors, then verify whether improvement occurs through practical actions such as adjusting functions, improving daylight and ventilation, and replanning circulation, and finally review changes in living experience. This aligns better with modern rationality than blind pursuit of auspiciousness and avoidance of inauspiciousness.
The deep philosophical implications of Yuan Kong Gua Installation merit further consideration:
One: The cosmic order of yin-yang harmony
"Qian-Kun seen together constitute Yan Nian; Zhen-Xun seen together constitute Yan Nian; Kan-Li seen together constitute Yan Nian; Gen-Dui seen together constitute Yan Nian"—the four opposing trigram pairs forming Yan Nian is rooted philosophically in the unity of opposites. Qian-Kun form the pairing of heaven and earth, Zhen-Xun the pairing of thunder and wind, Kan-Li the pairing of water and fire, Gen-Dui the pairing of mountain and lake—precisely the eight-trigram correlative logic of the Shuogua Zhuan: "Heaven and earth establish positions, mountain and lake communicate qi, thunder and wind mutually activate, water and fire do not oppose." Mapping this cosmic order onto residential space implies that the essence of a harmonious living environment is the dynamic balance of the unity of yin-yang opposites.
Two: The dialectic of "change" and "constancy"
In the hexagram-installment method, the gate as the initial yao "never changes," while the other five yao "change yao and transform xiang" with construction and movement. This design encodes profound dialectical thinking: seeking a constant foundation within change, and containing the possibility of change within constancy. The gate, as the "qiu mouth" of a residence, serves as the consistent channel for exchanging energy between the home and the outside world, hence unchanging; rooms, as the dynamic configuration of interior space, adapt to needs and change. This suggests: amid life's vicissitudes, one needs a stable "root"—perhaps the home's location, core values, or fundamental lifestyle—upon which other aspects can be flexibly adjusted. ⛰
Three: The unity of time and space
The hexagram-installment method not only judges spatial fortune but also deduces "convergent year and month"—spatial defects erupting at specific temporal nodes. This embodies the traditional Chinese concept of the unity of time and space: space is not a static container but a dynamic field interacting with the flow of time. Saying "calamity manifests in Shen You years and months" means spatial contradictions become manifest within a specific temporal rhythm. This mode of space-time unity coincidentally resonates with the modern physics concept of the space-time continuum.
Four: The cognitive value of symbolic systems
The eight trigrams, nine stars, and five elements constitute a highly abstract symbolic system. From the perspective of cognitive philosophy, this symbolic mode of thought has unique value: it condenses complex spatial experience into concrete, deducible symbolic relations, enabling people to handle complex environmental information under limited cognitive conditions. Although its deductive conclusions may not meet modern scientific standards, this structured mode of cognition is itself instructive.
Five: The relativity of fortune-misfortune concepts
The original text says "couples first fortunate then harmed," and although the Kan and Li pairing is considered a longevity match, because water overcomes fire, it is "fortunate first, harmed later." This illustrates that in traditional wisdom, there is no absolute good fortune, nor absolute misfortune. Fortune harbors misfortune, and misfortune contains fortune; the key lies in the precise grasp of specific conditions and time phases. This dialectical view of fortune and misfortune is far more profound than a simplistic "pursue good fortune and avoid misfortune." It reminds us: any "good" choice may carry its costs, and any "bad" situation may hold the seed of opportunity.
East Four Houses and West Four Houses: Zhen (East), Xun (Southeast), Kan (North), and Li (South) are the East Four Houses; Qian (Northwest), Kun (Southwest), Gen (Northeast), and Dui (West) are the West Four Houses. The core fortune-and-misfortune judgment of the Yuan Kong hexagram installation method is established based on this classification.
Nine Star System: Tan Lang (Vital Energy), Ju Men (Heavenly Eminence), Lu Cun (Calamity), Wen Qu (Six Evils), Lian Zhen (Five Spirits), Wu Qu (Longevity), Po Jun (Fatal Severance), Zuo Fu and You Bi. In Yang dwelling Feng Shui, the first seven stars are commonly used to judge the fortune and misfortune of spatial directions.
Wandering Year Eight House Method: A Yang dwelling judgment method that pairs with the Yuan Kong hexagram installation method. Taking the sitting mountain (or door orientation) of the dwelling as the Fu position, the seven stars are arranged according to the Great Wandering Year chant to judge the fortune and misfortune of each direction. The Yuan Kong hexagram installation method can be viewed as the dynamic application of the Wandering Year Method in "renovation and relocation" scenarios.
Drawing Yarrow and Exchanging Lines: An important method in Yijing symbolic-number thinking. In an already-formed hexagram of six lines, one line is replaced according to specified rules to obtain another hexagram, thus inferring the fortune and misfortune after the change. The hexagram installation method applies this technique to the dynamic process of house renovation.
Converging Bureau Years and Months: Nodes where the five-element generation and overcoming relationships manifest in specific ganzhi years or months. For example, Metal prospers in Shen and You years or months, Wood prospers in Yin and Mao years or months, Earth prospers in Chen, Xu, Chou, and Wei years or months, Water prospers in Hai and Zi years or months, and Fire prospers in Si and Wu years or months. These temporal nodes are key to judging when "misfortune breaks out" or "fortune manifests."
Complete Text of "Yang Zhai Shi Shu": A comprehensive Yang dwelling Feng Shui work compiled by Wang Junrong of the Ming Dynasty, consisting of ten volumes covering dwelling methods, doors and paths, Yuan Kong hexagram installation, Huangshigong's Bamboo Joint Verse, distinguishing dwelling fortune and misfortune, and other topics. A complete reading is recommended to establish an overall framework.
"Ba Zhai Ming Jing": Belongs to the same Eight House school system as the Yang Zhai Shi Shu, offering a more systematic exposition of Wandering Year hexagram pairing and the fortune-misfortune of the Nine Stars. It may be read alongside for comparison.
"Huang Di Zhai Jing" (Yellow Emperor's Classic of Dwellings): An early Yang dwelling classic that discusses the human-dwelling relationship, "people stand because of dwellings, dwellings survive because of people," and is an essential text for understanding the philosophical foundation of Yang dwelling Feng Shui.
"Zang Shu" (Book of Burial): Written by Guo Pu, it primarily concerns Yin dwellings, but its core theory that "qi disperses when carried by wind, and stops at water boundaries" directly aids in understanding the key position of the "qi mouth" (door) in Yang dwellings.
"Qing Nang Jing" (Book of the Verdant Satchel): Transmitted by Yang Yun Song, the founding patriarch of Gannan Feng Shui, it discusses the principle governing "the order of the five elements and the cycles of heaven and earth," making it an essential classic for deeper understanding of five-element generation and overcoming and spatial relationships.
Architectural Environmental Psychology: Modern research on the psychological and behavioral effects of living spaces, which intersects to some degree with the spatial fortune-judgment tradition of Yang dwelling Feng Shui. In particular, the effects of lighting, ventilation, spatial proportion, and dynamic-static zoning on occupants' emotions and health have been confirmed by extensive empirical studies.
Science of Human Settlements: Proffered by Mr. Wu Liangyong, the "Science of Human Settlements" emphasizes "people-oriented" living environment construction. Its five-system framework of "Nature—Man—Society—Dwelling—Supporting Network" resonates with the holistic thinking of Yang dwelling Feng Shui's "unified integration of heaven, earth, and humanity." nium."
Academic Compilation of Traditional Chinese Feng Shui Theory: In recent years, multiple universities both domestically and internationally (such as the School of Architecture at Tianjin University, Southeast University, etc.) have conducted systematic research on the architectural value of Feng Shui theory, re-examining the rational core of traditional Feng Shui principles from angles such as building site selection, floor plan layout, and environmental adaptability.
Cultural Heritage Preservation Perspective: The Feng Shui logic embedded in the spatial configurations of ancient villages and the orientation choices of traditional dwellings has become an important topic in architectural heritage research. Methods of "hexagram installation" such as Yuan Kong, as used in the dwelling tradition, also provide cultural background for understanding the principle of "restoring the old as old" in traditional building restoration.