Instruction Manual for the FS-Y5 Feng Shui Compass

FS-Y5 Instruction Manual for the Feng Shui Compass

The feng shui compass, also known as the luopan, luojing, luogeng, or luojing pan, is an essential measuring instrument used by feng shui masters during geomantic assessment to establish the central point and determine orientation.

First Level: Heavenly Lake       

Second Level: The先天八卦   

Third Level: Nine Stars   

Fourth Level: Eight Roads, Four Roads of the Yellow Springs    

Fifth Level: Robbery Star Maleficence     

Sixth Level: The Twenty-Four Mountain Ground盘

Seventh Level: The Seventy-Two Dragons That Pierce the Mountains       

Level 8: The Twenty-Four Solar Terms    

Ninth Floor: 360 Scale

The Eight Trigrams of先天

  The Eight Trigrams of先天— The interpretation of this hexagram is: “Heaven and Earth are in their proper places; mountains and marshes communicate their energies; thunder and wind press against one another; water and fire do not clash.” At the same time, if we analyze the yin-yang relationships within the family structure, we find the following pairings: the eldest father with the eldest mother, the young daughter with the young son, the middle daughter with the middle son, and the eldest daughter with the eldest son. Furthermore, when the先天八卦 is correlated with the Five Elements, we discover that they generate one another in pairs: the Lesser Zhen wood and the Xun wood form a single qi, and the flourishing wood energy symbolizes the beginning of growth for all things—no wonder some believe this hexagram begins with Zhen and ends with Kun.

   The positioning of heaven and earth: Heaven, dwelling above, is radiant and ever-bright—thus it embodies yang; Earth, lying below, is where the sun sets—thus it embodies yin. Heaven’s firm strength nurtures all living beings, while Earth’s gentle pliancy bears and sustains all things; such is the order established when Heaven and Earth come into being.

   Mountain and marsh ventilation: When the mountain is high and the marsh low, the qi of the marsh rises to form clouds and then rain; thus the qi of the marsh communicates with the mountain. When the mountain’s springs descend to become streams and then water, the qi of the mountain communicates with the marsh. When the two kinds of qi—mountain and marsh—interact and flow back and forth, we say that “mountain and marsh share a common qi.”

   Thunder and wind clash: Thunder rises from the earth, while wind descends suddenly from the heavens; though each arises independently and seems to vie with the other, they nonetheless blend and resonate, never harming one another. Thus, their mingling is harmless—this is what is meant by “thunder and wind mutually blending.”

   Water and fire do not repel each other: Water cools and turns to ice; only when fire melts the ice does it revert to water. Thus, fire is the root of water, and when fire is strong, water serves to temper its intensity—hence water is the root of fire. Water and fire are each the root of the other, so they do not repel one another. Yet there is another interpretation: “water and fire do not repel one another” means they do not penetrate or intrude into each other. Still another view holds that the character “not” carries no negative connotation; rather, “not repelling” actually implies repulsion—that is, water and fire contend with one another, each seeking to destroy the other.

Nine Stars: One is located due north, White corresponds to the element Water; this is “One White,” which belongs to Water. “Two Black” resides in the southwest, with a black color, and is considered Yin Earth. “Three Green” occupies the east, with a verdant hue, and is classified as Yang Wood. “Four Green” lies in the southeast, its color being green, and is likewise Yang Wood. “Five Yellow” dwells in the center, its color yellow, and is designated as Yin Earth. “Six White” is in the northwest, its color white, and is regarded as Yang Metal. “Seven Red” resides in the west, its color red, and is classified as Yin Metal. “Eight White” occupies the northeast, its color white, and is considered Yang Earth. “Nine Purple” is in the south, its color purple, and is designated as Yang Fire.

Therefore, Among the Nine Stars, the First White, Sixth White, Eighth White, and Ninth Purple are considered auspicious stars, while the remaining six are inauspicious—this is precisely what is meant by the “Purple–White Flying Stars.” In the application of Yangzhai feng shui, the Purple–White Flying Stars occupy a position of paramount importance; the subsequent sections will systematically introduce their characteristics and methods of use.

Eight Roads, Four Roads, Yellow Springs It is also known as the “Killing Yellow Springs”; those who offend it will suffer extremely grave calamities. The eight-way and four-way Yellow Springs song of divination reads: “Geng-Ding on the Kun trigram signifies the Yellow Springs; one must never face Kun toward Geng or Ding. When facing Xun, beware of the Yi-Bing water; if Yi or Bing is present, guard against the Xun water first. If the Jia-Gui direction is chosen, one will worry about encountering Gen; once Gen meets Jia-Gui, misfortune will follow one after another. As for the Qian direction, one must not proceed with Xin-Ren; the Xin-Ren water stream should be avoided when it encounters Qian.” All this is due to the disruption of official fortune and personal prosperity.

This refers to the taboo against water entering from the Eight Roads and Four Roads of the Yellow Springs when the house is oriented toward the Geng or Ding directions; all other orientations are not subject to this restriction. To illustrate, consider the following three examples: 1. For a tomb or residence oriented toward Geng or Ding, if water flows in from the Kun direction, it is deemed to be water from the Eight Roads and Four Roads of the Yellow Springs. Similarly, for a tomb or residence oriented toward Kun, if water flows in from the Geng or Ding directions, it is likewise considered water from the Eight Roads and Four Roads of the Yellow Springs. 2. For a tomb or residence oriented toward Xun, water entering from the Yi or Bing directions is strictly prohibited, as such water is regarded as coming from the Eight Roads and Four Roads of the Yellow Springs. Conversely, for a tomb or residence oriented toward Xun, if water flows in from the Yi or Bing directions, one must guard against water entering from the Xun direction, which is also classified as water from the Eight Roads and Four Roads of the Yellow Springs. 3. For a tomb or residence oriented toward Jia or Gui, water flowing in from the Gen direction is to be avoided, as it is considered water from the Eight Roads and Four Roads of the Yellow Springs. If a residence oriented toward Gen encounters water flowing in from the Jia or Gui directions, misfortune will follow one after another. The remaining cases may be handled in the same manner.

Robbery Star Evil

The mnemonic says: For the Xun, Wei, and Shen mountains, the Gui sector harbors the Jie star; for the Xin and Xu mountains, the Chou sector is the Jie star’s domain; for the Zhen and Gen mountains, when Ding or Jia meets Bing, that is the Jie star’s location; for the Ren monkey and Qian rabbit, the Xin sector is the Jie star’s zone; for the Kan and Gui mountains, the Si, Wu, and Ji sectors are the Jie star’s domain; for the Ding rooster, the Yin sector brings hardship, while the Hai and Yi sectors are also unfavorable; for the Long and Hu mountains, the Yang sector is the Jie star’s zone, and the Yi monkey likewise carries the Jie star; as for the Xi and Long positions, they should never be established. Explanation: For the Xun, Wei, and Shen mountains, the Gui sector is the Jie star’s harmful influence; for the Xin and Xu mountains, the Chou sector is the Jie star’s harmful influence; for the Geng mountain, the Wu sector is the Jie star’s harmful influence; for the Mao and Gen mountains, the Ding sector is the Jie star’s harmful influence; for the Jia mountain, the Bing sector is the Jie star’s harmful influence; for the Ren mountain, the Shen sector is the Jie star’s harmful influence; for the Qian mountain, the Mao sector is the Jie star’s harmful influence; for the Bing mountain, the Xin sector is the Jie star’s harmful influence; for the Zi and Gui mountains, the Si sector is the Jie star’s harmful influence; for the Si and Wu mountains, the You sector is the Jie star’s harmful influence; for the Yin and Chen mountains, the Wei sector is the Jie star’s harmful influence; for the Yi mountain, the Shen sector is the Jie star’s harmful influence; for the Chou mountain, the Chen sector is the Jie star’s harmful influence. The Jie star’s harmful influence is determined by the sitting mountain and its associated energy absorption or rejection, and it only fears one specific mountain direction. In the Jie star’s sector, one should avoid tall, broken, or skewed rock formations and unsightly stones; if such features are present, the situation is extremely inauspicious, and it is advisable to change the orientation to avoid them. However, if the rock formation is symmetrical and its peaks are rounded, there is no taboo.

Twenty-Four Mountain Positions

(1) Straight stitch, twenty-four mountains riding the qi

    The orientation of the true north is the same as that of the magnetic needle, meaning the north and south poles of the magnet align with Compass The noon and midnight points of the Twenty-Four Mountains coincide; to be precise, it is the magnetic north pole’s direction at a given latitude. 0 Degree: the south pole of the magnetic needle points to the latitude. 180 degree. The very name “zhengzhen” (true needle) originates from this, and the primary function of the twenty-four mountains in the true needle system is precisely the determination of direction.

    According to the principles of feng shui, the key to determining whether a site is auspicious or inauspicious lies in its ability to harness vital energy. “Guanzi” · The “Pivotal Discourse” states: “ What resides in Heaven is the Sun; what resides in human beings is the Heart. Therefore it is said: With qi, there is life; without qi, there is death; and it is precisely this qi that gives rise to life. ” Guo Pu’s “Classic of Burial” also begins by stating: “ The deceased rides the vital energy. …… Anger resides in the earth and, when it manifests, gives rise to all things. ” It can be said that qi is the most important concept in feng shui, and its theories and methods are all centered around it. “ Gathering Qi ”、 “ Inhale qi ” This issue is the starting point for our discussion. The key to harnessing vital energy, however, lies in establishing the orientation; practices such as assessing dragon energy, allocating gold positions and degrees, eliminating sand and attracting water, and arranging water features are all determined by the orientation.

    In the Han-style盤, there is a distinction and different uses between the “Heaven Plate” and the “Earth Plate”: the Eight Heavenly Stems and Four Celestial Branches on the Heaven Plate represent heavenly qi, while the Twelve Earthly Branches on the Earth Plate represent earthly qi. And in Feng Shui compass In this system, there is no equivalent to the Han-dynasty-style heaven-and-earth plate; instead, the Eight Heavenly Stems and Four Directions are combined with the Twelve Earthly Branches to form the Twenty-Four Mountains. In the practice of setting directions according to qi, the weather associated with the Eight Heavenly Stems and Four Directions is further integrated into the twelve Earthly Branches of the main needle. Consequently, the main-needle direction-setting is primarily based on the Earthly Branches, whereas direction-setting using the Eight Heavenly Stems and Four Directions must also take the Earthly Branches into account.

(2) Plain stitch, twenty-four mountains, pure yin, pure yang

    The twenty-four mountain directions in the upright needle method are divided into yin and yang, and the method of this division is... Three-Combination Compass and Three-Element Compass They differ. In the San Yuan compass, the yin-yang of the twenty-four mountains is determined according to the three cosmic energies—Heaven, Earth, and Humanity—embodied in the Three Yuan Dragons; whereas in the San He compass, the yin-yang of the twenty-four mountains is established based on the relationship between the先天八卦 and the Luo Shu, as well as the theory of “Najia” and the triadic combinations of the four principal trigrams of the Later Heaven Eight Trigrams. The earliest classical texts that record the contents of the Luo Shu are the Analects and the Book of Documents. During the Northern Dynasties, the mathematician Zhen Luan, in his work Mathematical Techniques and Historical Remnants, linked the numbers of the Luo Shu with its geometric pattern, thereby naming it the Nine Palaces Diagram. ( Figure 6–20) 。

The “Nine Palaces” refer to the arrangement in which 2 and 4 form the shoulders, 6 and 8 the feet, 3 on the left and 7 on the right, 9 is borne on the head and 1 on the feet, with 5 occupying the center. In the diagram of the Luo Shu, “ Wear nine and step on one ” That is, Nine Purple is in the South and One White is in the North; in the先天八卦, Nine occupies the Qian trigram position and One occupies the Kun trigram position, and both Nine and One are odd numbers, thus representing Yang. According to the system of nájiǎ, Qian corresponds to Jia and Kun corresponds to Yi; therefore, the four mountains of Qian, Jia, Kun, and Yi are all Yang. In the Luo Book, “ Left three, right seven ” That is, the Third Green Star is in the East and the Seventh Red Star is in the West; in the先天八卦, the Third corresponds to the Li trigram and the Seventh to the Kan trigram, and both the Third and the Seventh are odd numbers, thus belonging to the Yang category. Moreover, Li governs Ren and Kan governs Gui; the triple combinations associated with Li are Yin, Wu, and Xu, while those associated with Kan are Shen, Zi, and Chen. Therefore, the eight mountains of Ren, Gui, Yin, Wu, Xu, Shen, Zi, and Chen all belong to the Yang category.

In the Luo Book “ Two-four for the shoulder ” That is, the Two Black is in the Southwest and the Four Green is in the Southeast; the Two corresponds to the Xun trigram in the先天八卦, while the Four corresponds to the Dui trigram. Both the Two and the Four are even numbers and thus yin. Moreover, Dui receives Ding, and its trine consists of Si, You, and Chou; Xun receives Xin. Therefore, the six mountains—Ding, Si, You, Chou, Xun, and Xin—are all yin. In the Luo Book... “ Six-eight is sufficient. ” That is, the Six White resides in the Northwest, and the Eight White in the Northeast; the Six corresponds to the Gen trigram in the先天八卦, while the Eight corresponds to the Zhen trigram. Moreover, Gen governs Bing, and Zhen governs Geng; the triple combination of Zhen comprises Hai, Mao, and Wei. Therefore, the six mountains—Gen, Bing, Geng, Hai, Mao, and Wei—are all yin in nature. ( Figure 6–21 and table 6–19) 。

(3) The use of yin and yang in the twenty-four mountain directions for the upright stitch

    In Compass On the chart, the red characters among the twenty-four mountain directions on the ground indicate Qi Yang, totaling 12 one; the rest 12 This denotes the yin of even numbers. The Classic states: “ When yin and yang meet, blessings and prosperity endure. ”， “ When yin and yang reinforce each other, calamity and misfortune will wipe out the entire family. ” Its meaning is that the orientations of two adjacent mountains are combined: yang combines with yang, and yin combines with yin; when like elements meet, it is auspicious. However, if yang combines with yin or yin combines with yang—when unlike elements interact—it is inauspicious. In the study of feng shui, the former is referred to as “ Pure ” , the latter is referred to as “ Miscellaneous ”( Figure 6–22 , Figure 6–23) 。

The Seventy-Two Dragons of the Mountain also known as “ Chinese Ivy ” Thus, the sixty dragon signs of the Sixty Jiazi cycle, together with the twelve empty spaces at the intersections of the eight Heavenly Stems and the four Earthly Branches’ principal directions, total seventy-two squares; these seventy-two squares are accordingly called the “Seventy-Two Dragons.”

The “Seventy-Two Dragons of the Mountain” refers to determining which of the Seventy-Two Dragon branches corresponds to the Heavenly Stem and Earthly Branch direction of the incoming dragon, and then setting the compass at the point where the dragon passes through a gorge. If there is no gorge, the compass may be set along the water-dividing ridge at the point where the dragon’s rise and fall form a constriction or bottleneck, in order to identify which dragon and which Nayan it employs, thereby judging its generating and overcoming relationships. For example, if the dragon comes from the Kan direction, the Kan trigram belongs to Water and is thus the “Zi Dragon.” Beneath the Zi Dragon lie five “Zi” characters—Jia, Bing, Wu, Geng, and Ren—which are known as the “Five Zi Dragons.” The Nayan of Jiazi is Metal; since Metal generates Water but also drains energy, this is considered a defeated dragon and therefore unsuitable for use. In contrast, the Nayan of Bingzi is Water, and Water with Water reinforces each other, so this is a prosperous dragon and may be employed. The remaining cases are analyzed by analogy to determine auspiciousness or inauspiciousness.

Of course, there are still a few noteworthy points among the Seventy-Two Dragons.

First, Great Void.

The sixty Jiazi cycle paired with the Eight Stems and Four Directions is known as the “Seventy-two Dragons,” among which twelve empty spaces are allocated beneath the Eight Stems and Four Directions of the Twenty-Four Mountains. These twelve spaces are called the “Great Empty Void” and are indicated on the compass; on some compasses, however, this space is not marked as an empty slot but rather with a single upright stroke, though the underlying principle remains the same.

Any site where the compass is set and the orientation falls within this range is entirely unsuitable and constitutes a grave inauspiciousness.

Second, “Turtle Shell Void” refers to the Heavenly Stem and Earthly Branch that directly clashes with the Earthly Branch in which the Twelve Earthly Branches are seated; for example, the Ren-Chen combination beneath the Chen branch among the Twenty-Four Mountains is such a case, and the same principle applies to the others. It portends ruin and failure and should never be used.

Third, the “yin–yang misalignment.” This refers to the two stem–branch pairs flanking the Great Void. For example, with Jia as the base, the two adjacent stems and branches are Ding–Mao; Jia–Yin is likewise. The same principle applies to other cases. Such configurations indicate ruin and decline and should not be used.

The Twenty-Four Solar Terms

Beginning of Spring : The Dipper-Pointer Method: the Dipper points to Yin; the Solar Ecliptic Longitude Method: Solar ecliptic longitude The degree is 315 degree. Gregorian calendar 2 month 3 – 5 The solar term of the day. The Beginning of Spring is the Gan-Zhi calendar. Month of the Tiger The beginning of.

Rainwater : The Dou points to Ren; the Sun’s ecliptic longitude is 330° . Gregorian calendar 2 month 18-20 Day of the solar term.

Awakening of Insects : The Dou points to Ding; the Sun’s ecliptic longitude is 345° . Gregorian calendar 3 month 05 – 07 Day of the Solar Term. Jingzhe is the Gan–Zhi calendar. Month of Mao The beginning of.

Vernal Equinox : The Dou points to Ren; the Sun’s ecliptic longitude is 0° . Gregorian calendar 3 month 20-22 Day of the solar term.

Qingming : The Dipper-Pointer Method: the Dipper points to Yi; the Guaibiao Shadow-Measuring Method: after the Winter Solstice 105 Day; ecliptic longitude method: the Sun’s ecliptic longitude is 15° . Gregorian calendar 4 month 04-06 The solar term of the day. Qingming is the Gan–Zhi calendar. Chen Month The beginning of.

Grain Rain : The斗 points to Chen; the Sun’s ecliptic longitude is 30° . Gregorian calendar 4 month 19 – 21 Day of the solar term.

Beginning of Summer : The Dou points to the southeast; the Sun’s ecliptic longitude is 45° . Gregorian calendar 5 month 05 – 07 Day of the Exchange of Seasons. The Beginning of Summer is according to the sexagenary cycle. Fourth Month The beginning of.

Xiaoman : Ascending Node; the Sun’s ecliptic longitude is 60° . Gregorian calendar 5 month 20 – 22 Day of the solar term.

Grain in Ear : The Dou points to the Ji position; the Sun’s ecliptic longitude is 75° . Gregorian calendar 6 month 05 – 07 Day of the Exchange of Seasons. Mangzhong is the Gan-Zhi calendar. Noon Month The beginning of.

Summer Solstice : The斗 points to the午; the Sun's ecliptic longitude is 90° . Gregorian calendar 6 month 21 – 22 Day of the solar term.

Minor Heat : The Dou points to Xin; the Sun's ecliptic longitude is 105° . Gregorian calendar 7 month 06 – 08 The solar term of the day. Xiaoshu is based on the sexagenary cycle. Unlucky month The beginning of.

Great Heat : The Dou points to Bing; the Sun’s ecliptic longitude is 120° . Gregorian calendar 7 month 22 – 24 Day of the solar term.

Beginning of Autumn : The斗 points to the southwest; the Sun’s ecliptic longitude is 135° . Gregorian calendar 8 month 07 – 09 The solar term of the day. The Beginning of Autumn is according to the sexagenary cycle. Shen The beginning of the month.

End of Heat : The Dou points to Wu; the Sun’s ecliptic longitude is 150° . Gregorian calendar 8 month 22 – 24 Day of the solar term.

White Dew : The Dou points to Gui; the Sun’s ecliptic longitude is 165° . Gregorian calendar 9 month 07 – 09 The solar term of the day. White Dew is in the sexagenary cycle. You The beginning of the month.

Autumnal Equinox : The斗 points to Yi; the Sun’s ecliptic longitude is 180° . Gregorian calendar 9 month 22 – 24 Day of the solar term.

Cold Dew : Ascending Node; the Sun’s ecliptic longitude is 195° . Gregorian calendar 10 month 08 – 09 Day of the Exchange of Seasons. Cold Dew is the Gan–Zhi calendar. Xu The beginning of the month.

Frost's Descent : The斗 points to the Xu position; the Sun’s ecliptic longitude is 210° . Gregorian calendar 10 month 23 – 24 Day of the solar term.

Beginning of Winter : The Dou points to the northwest; the Sun’s ecliptic longitude is 225° . Gregorian calendar 11 month 7 – 8 The solar term of the day. The Beginning of Winter is based on the sexagenary cycle. Hai The beginning of the month.

Light Snow : The斗 points to Yi; the Sun’s ecliptic longitude is 240° . Gregorian calendar 11 month 22 – 23 Day of the solar term.

Heavy snow : The Dou points to Gui; the Sun’s ecliptic longitude is 255° . Gregorian calendar 12 month 6 – 8 The solar term of “Day Jiao.” Great Snow is the Gan–Zhi calendar. child The beginning of the month.

Winter Solstice : The Dou points to the Zi position; the Sun’s ecliptic longitude is 270° . Gregorian calendar 12 month 21 – 23 Day of the solar term.

Little Cold : The Dou points to the Zi position; the Sun’s ecliptic longitude is 285° . Gregorian calendar 1 month 5 – 7 The solar term of “Xiao Han” has arrived. Xiao Han is part of the sexagenary cycle. ugly The beginning of the month.

Great Cold : The Dou points to Chǒu; the Sun’s ecliptic longitude is 300° . Gregorian calendar 1 month 20 – 21 Day of the solar term.

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