Design Feng Shui Factors

Design Feng Shui Factors Qi was a very abstract concept in ancient times. Materialists believe that it is the original element that constitutes the world, while idealists believe that it is a derivative of objective spirit. Philosophers generally believe that Qi exists everywhere, Qi constitutes all things, and Qi is constantly moving and changing. "Laozi" says: "All things carry yin and embrace yang, and the qi is in harmony." Zhang Zai of the Song Dynasty said in "Zhengmeng 6.1 Taihe": "Taixu is invisible, the essence of qi, its gathering and its dispersion, the guest of change "Xing Er." Qi is a very common and important concept in Feng Shui. There are vitality, death, Yang, Yin, earth, earth, Cheng, Gather, Na, Qi, Qi and so on. Qi is the source of all things. Qi changes endlessly and determines people's misfortunes and blessings. If a person wants to avoid the energy of death and take advantage of the energy of life, he or she must ask a Feng Shui master to "regulate the energy of energy". "Regulating qi" is very complicated. Only by combining yin and yang and five elements and obtaining "vigorous xiang" through field tests can we get "anger". With "anger" we can be rich. Therefore, Feng Shui is actually "the art of fortune".

Feng Shui regards Qi as the origin of all things. Volume 1 of "Guan's Geography Zhimeng" "There is No Communication" says: "The absence of Qi is called Taiyi, and the beginning of Qi is called Taichu. ... When Qi accumulates, The two instruments are divided into three and five elements in life, good and bad luck are organic and measurable, and the ups and downs are measured and unswerving. "This means that the world goes from nothing (no Qi) to existence (the beginning of Qi). Origin (1), it differentiates into yin and yang (two rituals), and then divides into five substances (five elements): metal, wood, water, fire, and earth. The rise and fall of these substances have unchangeable laws (with a certain degree and without change), and there are Misfortunes and misfortunes (good and bad fortunes, regrets and stinginess), these misfortunes and blessings are all predictable. This passage is a development of the "Tai Chi Theory" in the "Book of Changes" and has the color of simple materialist dialectics.

Feng Shui believes that Qi is infinitely changeable. It can turn into water or accumulate into mountains and rivers. When Jiang Pingjie of the Ming Dynasty discussed the "wonderful movement of Qi" in the "Shui Long Jing": "The only Qi in Taishi is not preceded by water. The accumulation of turbidity in the water creates mountains and rivers. The scripture says: Qi is the mother of water. Water is Qi. When the Qi moves, the Qi will follow. When the water stops, the Qi will stop. The water and Qi are in sympathy with each other. The water that overflows outside the earth and has traces is water, and the invisible thing that moves in the earth is the same as the outside and the inside. , this wonderful function of creation, so you can tell if the air in the earth is moving east or west, that is, whether the water is coming or going. When the dragon moves, it must be supported by water, and when the energy stops, there must be water to assist the moving dragon. Wherever the water comes from, you know where the dragon energy originates; what stops the dragon energy is also water, so if you look at the intersection of water, you can know where the dragon energy converges." From this we can see that mountains and rivers can be unified in "qi". , to find vitality is to observe the direction of mountains and rivers.

Feng Shui also believes that Qi determines a person's misfortune. Where there is soil, there is Qi. Life depends on Qi, and people die due to Qi. Guo Pu's "Ancient Burial Sutra" discusses it in detail: "The burial person takes advantage of the vitality. The yin and yang energy swells and becomes wind, rises and becomes clouds, and falls and becomes rain. When it travels to the ground, it becomes vitality, and when it travels, it becomes vitality. All things arise from the earth. When a person receives Qi from his parents, his body receives the shade, and the Qi gathers and condenses into bones. If he dies and is left alone, the Qi in the bones will be reversed. , the way that arises from shade. The scripture says: The Qi responds to the blessings of ghosts and people, so the copper mountain collapses in the west, the bells respond in the east, the trees bloom in spring, and the chestnut buds move in the room. Yes, it is due to the force of the earth; its gathering is due to the force of the force. The bones of Qiulong and the branches of Gangfu are followed by Qi. The Sutra says: Qi will disperse when it rides on the wind, and it will stop when it is bounded by water. The ancients did not allow it to gather. "Disperse, make things stop." This passage can be said to be the general outline of Feng Shui, and the core of this general outline is Qi. From the means, we can know the general view of Feng Shui masters on qi: qi is the movement of one element of qi. In the sky, it flows around and on the earth, all things occur. If the sky does not have this, the Qi will not be able to support the earth; if the earth does not have this, the form will not be able to contain it. The vitality is hidden in the earth and cannot be seen by humans. We can only find it by following the principles of the earth. If the burial person can know where it is so that the dead bones can be transported, he will be blessed. The bones of parents are the roots of descendants, and the bodies of descendants are the branches of parents. The roots correspond to the branches. If it is auspicious, the gods will be at peace and the descendants will be prosperous. This is called "the influence of Qi corresponds to the blessings of ghosts and people."

Whether it is a yin house or a yang house, one must pay attention to harnessing the energy of life and avoiding the energy of death. "Huangdi's House Classic" says: "There are twelve months in every year, and each month has the position of life and death.

...The first month is full of life in Gui, and the dead air is in Wuding; the second month is full of life in Chougen, and the dead air is in Weikun; the third month is born in Yinjia, and the dead air is in Shengeng; the fourth month is full of life in Maoyi, and the dead air is in You. Xin, born in Chenxun in May, the death energy is in Xuqian; in June, the vitality is in Jibing, and the death energy is in Hairen; in July, he is born in Ding, the death energy is in Zigui, in August, the vitality is in Weikun, and the death energy is in Chougen; in September, the vitality is in Shen Geng, and the death energy is in Yinjia; in October, the vitality is in Youxin, and the death energy is in Maoyi; in November, the vitality is in Xuqian, and the death energy is in Chenxun; in December, the vitality is in Hairen, The energy of death is already there. "This means that every month there is life and death, and the specific directions are the directions on the compass represented by the Eight Trigrams, Heavenly Stems, and Earthly Branches. When the Feng Shui master looks at the ground, he holds the compass and first sees clearly the life and death in this month. In the direction of the dead energy, moving the earth in the direction of vitality is auspicious, and moving the earth in the direction of the dead energy is unlucky.

Therefore, "regulating qi" is one of the keys to Feng Shui. It is based on the shape. The shape must be observed with the eyes, and the Qi of the Heavenly Star Gua is the law of harnessing the Qi. The Fuxi Xiantian Bagua is used to coordinate the Yin and Yang, and the Nei Gua is the sun and moon, and the sixty hexagrams are used. It is the climate of yin and yang. Sixty flowers are allocated under each hexagram, and the five elements are included, and their prosperous aspects are selected to combine the hexagram qi. In this way, it can be inferred that as long as the qi is properly regulated, all things can take advantage of the evil, absorb and control it, and discern the spirit. In fact, the theory of "regulating qi" is illusory. Who can see qi? It can only be interpreted by Feng Shui masters.

In addition, there is also the theory of hope. Song Huang Miaoying's "Boshan Chapter" says: "Since the hall is bright, you must know the hall's Qi. One white is good, five yellow is good, six white is good, eight white is good, nine purple is good, these are the five lucky ones. The four evils are also taboo, the two black ones are taboo, the three green taboos are taboo, the four green taboos are taboo, and the seven red taboos are taboo. "I don't know what basis this division of good and bad is based on. Miao Xiyong's "Yi of the Burial Sutra" of the Ming Dynasty has "Wangqi Chapter", which says: "The purple air of the mountains is like a cover, the blue smoke is like floating, the clouds are steaming and kind, and the four seasons are dying. , the skin is not eroded, the color is oily, the vegetation is luxuriant, the spring is sweet, the earth is fragrant but greasy, the stone is moist and bright, such a person, the Qi is still there but not resting. The clouds are stagnant, the color is dull, the rocks are dry and the earth is dry, the vegetation is scattered, the water springs are drying up. If the mountains and hills are not cut off by digging, the vitality will go elsewhere. "According to Feng Shui masters, looking at Qi can tell the changes of dynasties, officialdom and personnel, and the rise and fall of family businesses. The rulers of Gua Jian society believed in the theory of looking at Qi. In fact, it is groundless.

Yin Yang< /p>

Ming Yang originally refers to the direction away from the sun, which means yang when facing the sun, and yin when facing away from the sun. Later, it was used to explain the origin of all things and the mutual opposition and mutual growth and decline. "Su Wen? 6? 1. "Xiang Da Lun" says: "Yin and Yang are the way of heaven and earth, the order of all things, the parents of change, the origin of life and death, and the home of gods. "People attribute everything to the two aspects of yin and yang: the sky is yang and the earth is yin; the sun is yang and the moon is yin; the arrival is yang, the going is yin; the movement is yang, the stillness is yin; the speed is yang, the delay is yin. Ming; day is yang, night is yin; etc.

Feng shui uses yin and yang to interpret the heaven and earth. The eighth volume of "Guan's Geography Zhimeng" "Yin and Yang Interpretation" says: "Chaos is opened up, and the country is declining. . Fusion of yin and yang, majestic universe. The bones are formed and the source veins are revealed. Use the clock situation to communicate the climate. Use clear and turbid, odd and even. The essence accumulates rays of light, revealing the stars. Use evil to weaken, use pregnancy to bring happiness and longevity. "And he said: "The southeast is Yang. If it is Yang, its essence will drop down. Northwest, Yin. For those who are yin, their essence is enshrined above. "It also said that the yin and yang qi must not be damaged: "The yin and yang qi are created by heaven and cannot be created by human power. If there is any increase or loss, it will not only be useless, but also cause harm. If the skin is cut, the ears and nose will be injured if it is small, and if the body is large it will damage the elixir, so it is useless. "According to this point of view, Feng Shui masters are very taboo about digging mountains and opening ponds, thinking that they will damage the yin and yang energy.

Feng shui masters also believe that people are derived from the two qi of yin and yang. Therefore, people must adapt to yin and yang. , do not violate Yin and Yang, those who follow will prosper, and those who go against will perish: "If the gate faces south, the descendants will not be cold; if the gate faces north, the descendants will suffer." "The south is yang and the north is yin; if the house faces south, it is yang, which is auspicious. If the house faces north, it is yin, which is bad luck.

Yin and yang are inseparable from the acupuncture points. Kongshi Elder "Five Stars Catching" "Pulse Zhengbian Ming Diagram" points out: "Tai Chi is established, and its yin and yang are divided into stages. The sunken points between the halos are Yin points, and the raised points between the halos are Yang points. The one who makes the acupoint on the body is Yinlong, which is suitable for Yang acupoint. Another star peak is used as a yang dragon point, which is suitable for yin points. Otherwise, there will be evil consequences. "

Feng shui is auspicious based on the interaction of yin and yang. Xie Heqing's "Shenbao Jing" says: "Yang energy must be sucked in by yin energy, and yang energy must be breathed in by yin energy. That is, yin comes to yang to act, and yang comes to yin. The meaning of making.

If the yang comes and the yang is received, the person will see good fortune and prosperity; if the yin comes and the yin is received, the person will see misfortune and misfortune. "This links the misfortunes and blessings of human affairs with Yin and Yang. Not only that, Yin and Yang can also be used as the original meaning of various terms, such as Nishun, which is an alias for Yin and Yang. When looking at the topography, "Those who choose to go against the odds will have their veins reversed. And seek. Those who go with the middle and go against the trend will come out due to the smooth flow of the pulse. The three yangs rise from the earth and are inverse, and the three yins descend from the sky and are favorable. The Yang pulse is reverse and the Yin pulse is straight. ”

The Yin-Yang theory has a simple dialectic color and is a relatively correct way of thinking for the sages to understand the world. However, if Feng Shui associates it with the good and bad luck of human affairs, it will inevitably fall into the pit of sophistry.

The word "Four Symbols" first came from "Book of Changes 6.1 Series", which says that "Tai Chi gives birth to two yangs, and two yangs give birth to four xiangs." The four xiangs are the sun and lunar yin. , Shaoyin, Shaoyang.

The sages also have the term "four images" in astronomy, but this is completely different from the concept in "Yi". When the sages observed the stars, they chose the vicinity of the ecliptic equator. The twenty-eight constellations are used as coordinates. There are seven constellations in the southeast, northwest, and each of the seven constellations resembles an animal. For example, the seven constellations in the east are Jiao, Kang, Di, Fang, Xin, Wei, and Ji. The horns of a dragon are like a dragon, the body of a difang is like a dragon's body, and the tail of a dragon is like a dragon's tail. When they are connected together, they look like a dragon rising into the sky. So the sages called the east Canglong; the southern ones are Bing, Gui, Liu, Xing, Zhang, Yi, and Zhenqi. The willow is the bird's beak, the star is the bird's neck, the wings are the wings, and they are connected like a flying bird, so the sage called the south the red bird. In addition, the north has Dou, Niu, Nu, and Xu. , Wei, Shi and Bi are like a slow-moving turtle. Because they are located in the north, they are called Xuanwu. They are collectively called Xuanwu. Bi, Gong, and Shen Qisu are like a tiger leaping forward. The white tiger is the leader of the extinct giant caterpillar. "The Book of Mountains and Seas" 6.1 Xishan Jing records that "there are many white wolves and white tigers in Yushan." The images of these four animals are called the Four Symbols, also known as the Four Spirits. The "Four Symbols" are the directions. It has been recorded in the Book of Rites 6.1 Quli in the pre-Qin Dynasty: "The red bird is in front of the line, and the black bird is in the back. Green dragon on the left and white tiger on the right. "Shu": "Front, south, back and north, left, east and right, west, Zhuniao, Xuanwu, Qinglong, White Tiger, these are the names of the four directions." "Here, the red bird is the red bird. The concept of "left east and west" is different from when we look at maps. Today's maps are all up, north, down south, left west, right east. The ancients' maps were upside down, with north down and south down. In this way, it becomes "left, east, right and west".

Master Feng Shui applies the "four images" to the terrain, using the images and actions of the "four images" to describe the terrain, and also attaches good and bad fortune to it. "The Biography of Guan Ren" recorded in ?6?1: "Ge followed his army to the west and passed Jian's tomb in Guanqiu. He leaned against a tree and mourned, feeling unhappy. This is the reason for the human being. Ren said: Although the trees are luxuriant, they will remain in shape for a long time. Although the inscriptions on the monument are beautiful, they have no successors to protect them. Xuanwu hides his head, the blue dragon has no legs, the white tiger carries the corpse, the red bird cries sadly, four dangers are in preparation, and the family must be exterminated. It will only take two years for it to arrive. "This is based on the fact that the four elephants are in a state of four dangers, and it is judged that Guanqiu Jian's clan will be exterminated within two years.

Guo Pu also preached this in the "Burial Sutra". He said: "The Sutra says that the earth has Four trends, Qi comes from all directions. Therefore, in the burial, there is a green dragon on the left, a white tiger on the left, a red bird on the front, and a Xuanwu on the back. The basalt bows its head, the red bird dances, the green dragon meanders, and the white tiger bends down. If the situation is reversed, the law will be destroyed. Therefore, the tiger crouching is said to be carrying the corpse, the dragon is jealous of the master, the basalt does not listen to the sound and rejects the corpse, the red bird does not dance and soars away, the earthen gui measures its position, and the jade scale measures its distance. If the branches are dragon and tiger, they will come and stop at the foot of the mountain. They should be like elbows and arms, which is called an embrace. If water is regarded as a red bird, the decline and prosperity correspond to the shape, and avoid turbulence, which is called weeping. "

The "Four Symbols" have a profound impact on folk customs. If we go to Beijing's Zhongshan Park to see the Sheji Altar, we will find that the earth colors in the altar are different. Because the east is a green dragon. The earth color The color of the earth is green; the white tiger in the west is white; the red bird is in the south; the black earth is in the north; the earth in the middle is yellow, symbolizing people. It was specially brought from various prefectures and counties to express tribute from all directions and to bring peace to the world.

1: Pre-Qin - the birth of Feng Shui.

Feng Shui had not yet emerged in the Pre-Qin period, but, with the Feng Shui-related behavior has already emerged.

As early as in primitive society, ancestors knew how to choose a place to live. "Mozi 6.1 Ci Guo" said: "The ancient people were unknown. When he was a wealthy man, he lived in Lingfu, where he was allowed to live. "The so-called Lingfu refers to the step area of ​​the river. Many archaeological sites are found on the slopes near the water.

Our ancestors lived in such an area, where it was easy to obtain water and fish, and they would not be inundated by floods. This is exactly the principle of "living close to water" advocated by later generations of Feng Shui masters.

Judging from the residences discovered by archeology, almost all the houses in the Neolithic slope site located on the steps on the right bank of the Xuchan River are located in the north and south, which can achieve the effect of keeping warm in winter and cool in summer. This is exactly the "Ziwu direction" advocated by later generations of Feng Shui masters. The ancestors' requirements for accommodation were that the terrain should be sloped and stepped; the terrain should be chosen beside the river bed; and the soil should be dry. The foundation must be solid; the water source must be sufficient; the water quality must be pure; it must be easy to maneuver; there must be trees around; and the environment must be elegant. These conditions can only be achieved through physical contact, and later generations of Feng Shui masters highly praised this method.

After entering the class society, the knowledge of phase and land became much richer. We can get a glimpse of it from the documents of the time.

Judging from oracle bone inscriptions and the Book of Songs, the Shang and Zhou dynasties had already clearly divided topography and hydrology. The land is divided into mountains, Fu, Qiu, Yuan, Ling, and Gang; the riverbed areas are divided into Zhao, Chang, Zhu, Hu, and Dan; the water types include Chuan, spring, river, stream, marsh, swamp, river, Bo, Tuo, etc.

"Shang Shu. "Yu Gong" is my country's first regional geography monograph. It uses natural mountains, rivers, and coasts as boundaries to divide the territory into nine large natural areas, called Kyushu. In accordance with the characteristics of my country's terrain, which is higher in the west and lower in the east, more than 20 mountains between the three major river basins of the Yellow River, Huaihe River and Yangtze River were recorded, which provided the basis for the "Dragon Vein Theory" of later Feng Shui masters. .

"The Classic of Mountains and Seas" is the first book in my country. Swollen Hammer Umbrella! There are 47 mountains in "Dujiao", "Phenolzhubei", "Duanshijiao" and "Penalty", "Lan", "Lan", "Lan", "Lan"), "Sheath Jun", "Sheath Jun", etc., which is the earliest monograph on mountain geography in my country. The "Shan Jing" records mysterious mountain caves. For example, the "Nan Shan Jing" says, "The mountain of Nan Yu... there is a lot of water under it, and there are caves. The water comes in in spring, comes out in summer, and is closed in winter."

The chapters of "Guanzi" such as "Diyuan", "Didu" and "Digit Number" are outstanding geological papers. "Geoman Pian" discusses topography, topography, soil and hydrology, and uses "five soils with five tones", which later developed into the Feng Shui concept of "five tones and five elements". "The Numbers of Lands" records the corresponding relationship between the surface layer and the inner layer of the land, pointing out that "If there is ocher on the mountain, there is iron below; if there is lead on the top, there is silver below." "If there is red sand on the top, there is gold below. "Those with loving-kindness stones on top have copper and gold underneath." The relationship between the surface and the interior of the land is exactly what later generations of Feng Shui masters wanted to explore.

The book "Zhou Li" records the method of soil appropriateness that is closely related to Feng Shui. The chapter "Situ" says: "Use the method of soil appropriateness to identify the names of ten and two soils, and you can know them by looking at people's houses." The benefits and disadvantages are based on the people of Fu, the birds and beasts, and the grass and trees." This means that the names of the things in the twelve land areas are determined based on the laws that are suitable for all kinds of people, birds, beasts, and grass. Where people live, they know how to seek advantages and avoid disadvantages, so that people can prosper, birds and animals can breed, and vegetation can grow.

Lin Yin, in "Zhou Li Jin Annotation and Translation", combined with the concept of Feng Shui, said: "The twelve lands were divided into twelve according to the positions of the stars in the sky when the ancient kings established their kingdoms. "Chun Guan? 6? 1 Bao "Zhangshi" uses stars to distinguish the land of Jiuzhou, Zheng Zhu said: The big boundary is called Jiuzhou, and the feudal territories of the states in the state are divided into stars. Although Kanyu has been invaded by prefectures, it is not as old as ancient times. Yes, it can be said that it is divided into twelve times. , Jin Ye. Quail Fire, Zhou Ye. Longevity Star, Zheng Ye. Analyze Wood, Yan Ye. "The land area also."

Not only does "Zhou Li" have this record, but "Yi Zhou Shu? 6? 1 Du Xun" also says: "The soil is suitable for the weather, and everything is governed." It can be seen that "the soil is suitable for the weather." "Yi" was a common term and method in the pre-Qin period.

Later generations of Feng Shui masters highly praised the earth-appropriate method and promoted the concept of correspondence between heaven and earth. They attached the twelve times in the sky to the ground areas and divided them into twelve areas as the basis for judging good and bad luck.

It can be seen that the pre-Qin knowledge of phase and land provided the prerequisite for the emergence of Feng Shui.