Mountain Head Celestial Stars

夫地理之傳，一而已矣。何學者之偏執也！學賴氏者主天星，而以形勢為粗跡，往往龍勢未審，輙挾羅經，累步逐節，以為方位辨。不知天星之方位，祇為穴間乘氣消納之矩，而來龍行度，何若是之拘乎？拘則動須掣肘，而彼活潑逶迤之龍脈，又安足取乎？讀斷龍詩者，又或以方位為渺茫，曰“下地不須憑卦例，登山不用帶羅經”，劉氏豈欺我哉！以故乘氣乖舛，而福祉翻成禍基。此皆一偏之見，非通學也。

The transmission of geomancy has always been based on a single system, so why do students of it each hold their own partial views? Those who follow the school of Lai Buyi emphasize the celestial stars, considering the form as crude and superficial. They often fail to clearly examine the dragon's momentum, and then grab the compass, measuring step by step, treating it as if they are determining directions. They do not realize that the directional aspects of the celestial stars are merely a measuring tool for the superior qi reception at the site. How can the movement of the dragon be so rigidly confined? Once rigid, they become obstructive, and the lively and winding dragon pulse cannot be captured. Those who read the "Poem of Breaking the Dragon" also have some who regard direction as vague and unreliable, saying that when choosing a site, one does not need to rely on the hexagram examples, nor must one carry a compass when climbing a mountain. They even say, "Could Liu's teachings deceive me?" Therefore, their qi is misaligned, and the destined blessings become the foundation of misfortune. These are all one-sided views, not the comprehensive study of geomancy.

夫形勢誠粗跡矣，而不先其跡，則脈絡何由而驗？方位雖渺茫矣，而陰陽五行，爐冶天地，其說豈妄誕而不經？況乎尺寸之內，移易之間，有吉有凶，有休有咎，可恁作一死局爾耶？故學者必知吾道之中，而後可與言形勢；亦必知吾道之和，而後可與言方位。蓋不偏不倚固為中，亦須正行不泥，旁行不流，乃能妙於中。如望勢尋龍，既欲其中矣，而又欲尋方位以為中，不將執之為子莫之中耶？

The situation is indeed rough and superficial, but without first examining these traces, how can we verify the patterns? Although direction may seem vague, yin and yang and the Five Phases shape the heavens and earth; is this idea not reasonable? Moreover, within small spaces and slight movements, there are both auspicious and inauspicious, fortune and misfortune; how can we treat them as a fixed and unchanging rule? Therefore, scholars must first understand the concept of "zhong" (the middle) in our discipline before discussing the situation, and must also understand the concept of "he" (harmony) before discussing direction. Although being unbiased is the essence of "zhong," it also requires moving straight without being rigid and moving sideways without wandering, in order to use "zhong" skillfully. For example, when looking for the dragon's movement in the mountain shape, if we seek "zhong" in the situation, yet also need to find another "zhong" in the direction, would that not become the kind of rigid adherence to the middle as in the case of Zi Mo?

迨其靈光發越之處，可以斟酌其意向，斡旋其氣機，而又不直遂，不嬌揉，隨勢觀理，而無少差謬。若卜氏所謂“正穴眞形，自然默合”者，則中節之和也。中和本一理，而謂形勢方位有不相須者乎？是中也者，地理之大本；和也者，地理之妙用。吾未聞體用而可析之為二者也。予兄弟早年周遊四方，歷覽古格，見賴氏主天星，而所為未嘗失形勝；劉氏黜羅經，而所為未嘗遺方向。各從其體用之妙，而洞悉其默合之機，故一以形勢得方位，一以方位定形勢，非若俗學之各一其藩籬也。不侫故發之，俾毋為偏見所惑雲。

When the luminous energy becomes evident, one can then consider its intention and regulate its vital energy, neither rushing directly downward nor being overly artificial. One should follow the terrain to understand the principles, without any error. As Bu Ying Tian said, "The true location and form naturally conform," which is precisely the proper "harmony." The concepts of "zhong" (center) and "he" (harmony) are essentially the same; how can one say that terrain and direction are unrelated? "Zhong" is the fundamental principle of geomancy, while "he" is its subtle application; I have never heard of the body and function being separated. We brothers once traveled extensively, examining the layouts left by ancient masters. We saw that Lai Buyi advocated celestial stars, yet his work never failed to conform to the terrain; the Liu school rejected the compass, yet their work never missed the direction. Each followed the subtle aspects of body and function, thoroughly grasping the hidden connection between them. Thus, one derived direction from terrain, while the other determined terrain through direction, unlike vulgar schools that each built their own barriers. I therefore reveal this principle so that people may not be misled by prejudice.

地理之用，莫切於羅經。公劉遷豳面相陰陽，周公營洛而測景，衛文徙楚丘而揆日，此其矩矣。故《詩》曰“揆之以日”，又曰“既景乃岡”。其法以春分之日，立八尺之臬，以測其日出之景，表而正乎東；秋分之日，立八尺之臬，以測其日入之景，表而正乎西。至於南北，折量中平，架以十字之繩，准以方矩之尺，則東西南北四正適均。言天地大中至正之位者，莫是過矣。

The practical use of geography has nothing more essential than the compass. When Gong Liu moved to Bin, he looked toward the sunny side and away from the shady side. When the Duke of Zhou built Luoyi, he measured the shadow of the sun. When Wei Wen Gong moved to Chuqiu, he used the sun's shadow to determine direction. This is the origin and method of the compass. Therefore, the Book of Poetry says, "Determine by the sun," and also says, "After measuring the shadow, then the hill." The method is: on the day of the vernal equinox, set up a pole eight feet high and measure the shadow at sunrise, using this to determine due east; on the day of the autumnal equinox, set up the same pole and measure the shadow at sunset, using this to determine due west. As for north and south, take the midpoint and measure evenly, setting up a cross-shaped rope and using a square ruler to calibrate. In this way, the four cardinal directions—east, west, south, and north—are evenly and accurately determined. There is no more accurate method for determining the central and correct direction in the world.

然此須歷四時而後定。聖人以為不便夫民用，於是制土圭以代之，即今之羅經也。宜乎後之言羅經者，準之臬可也。奈何針所指，較於臬而偏丙，不相符合。是聖人又變而通之，立內外二盤，以針所指當子午之正，因名之曰正針；臬所測當壬子丙午兩縫之間，因名之曰縫針。此所以有內盤、外盤、正針、縫針之不同耳。後世不知聖人制作之原，擬議於測，而又有金盤、銅盤，三七、二八，以至天盤、地盤之說，紛然雜出而莫之適從矣。

But this method required the passage of the four seasons of spring and autumn to be established. The sages thought it inconvenient for the people to use, so they made a gnomon to replace it, which is today's compass. Logically, later people who talk about the compass should take the measurement of the gnomon as the standard. Unfortunately, the magnetic needle points slightly towards the Bing direction, which does not align with the gnomon. Therefore, the sages made a flexible adjustment, establishing two plates: the magnetic needle's direction was taken as the standard for the Zi and Wu directions, so it was called the 'correct needle'; the position measured by the gnomon was fixed between the Renzi and Bingwu lines, so it was called the 'seam needle'. This is the reason for the differences between the inner and outer plates, the correct needle and the seam needle. Later people did not understand the original intention of the sages in making these tools, and made up their own speculations and discussions, leading to further terms such as the golden plate, copper plate, three and seven, two and eight, as well as the heaven plate and earth plate, and so on, resulting in confusion and making it difficult for people to follow.

要之，針法之多門，寔由正、縫之弗辨也。今夫主正針者，以正為正，而曰“何有壬子丙午之偏？”主縫針者但知縫針之可用，而卒不能屈夫正針之說。此二家之所以爭勝也。至為調停之說者，曰用正針以格來龍，用縫針以扦坐向，用三七、二八以消納砂水。其詩曰：“先將子午定來岡，次把中針來較量。更加三七與二八，莫與時師競短長。”此曲誑四針之巧而已，針何異用於是耶！

In summary, the reason why needle methods are divided into many schools is really because the distinction between the main needle and the sewing needle is not clear. Those who advocate the main needle take "correct" as the standard, saying how could the needle be biased towards Renzi or Bingwu? Those who advocate the sewing needle only know that the sewing needle can be used, but ultimately cannot refute the arguments of the main needle school. This is the reason for the rivalry between the two schools. As for those who try to mediate, they say that the main needle should be used to determine the coming dragon, the sewing needle should be used to determine the direction, and the three-seven and two-eight methods should be used to harmonize the terrain and water. They even compose poems saying: first use the Zi-Wu to determine the ridge, then use the central needle for comparison, add the three-seven and two-eight, and there is no need to argue with the master of the art. This is merely a roundabout way of showing off the skill of the four needle methods. How can the use of the needle really have so many different methods?

外此復有所謂測天用正針，測地用縫針；格龍穴以內盤，定砂水以外盤之說。不知地附於天，而所測不能以有異。龍穴砂水俱一理，而方位何以有內外之殊？此皆牽強，而非至當不易之論也。茍非究極其理，經涉之久，磨礪之多，而徒得於驟聞之頃，豈能以遽信縫針之為是哉！蓋天之氣與地之氣常略參差，故南北之位，陰陽之會，不能恰然齊一。是以針之所指，與臬之所測，亦有異也。

In addition, there is also the notion that the true magnetic needle is used for measuring the heavens and the auxiliary magnetic needle for measuring the earth. When measuring dragon veins andsite, the inner disk is used, and when determining the terrain and water flow, the outer disk is used. They do not realize that the earth is attached to the heavens, so the results of measurement should not differ. Dragon veins,site, terrain, and water flow are all based on the same principles, so how can there be a distinction between inner and outer disks? These are all forced interpretations and not the most reliable and unchanging conclusions. Unless one thoroughly investigates the principles, gains extensive experience, and undergoes much refinement, one cannot immediately believe that the auxiliary needle is correct merely upon hearing it once. Originally, the qi of the heavens and the earth often differ slightly, so the north-south direction and the meeting point of yin and yang cannot be perfectly aligned. Therefore, there is a difference between the direction indicated by the magnetic needle and that measured by the gnomon.

天地之氣，陽生於子中，極子午。自子至丙，東南司陽。陰始於午中，極於子中。自午至壬，西北司陰。浮針所指，即陰陽大分界。偏於壬丙者，針之泊於氣耳。臬測以景，針以氣，故不能符。人但拘夫正針之正為正也，而不知以臬較之則偏也，非正也；人但泥夫縫針之縫為偏也，而不知由臬準之則正也，非偏也。蓋步太虛之廣，推七政之纏次，皆準於臬。以天而測天，至當不易之論也。針泊於氣，乃偏壬丙，哲人通其變，以便民用，故立縫針，合乎臬測，則得天地大中至正之位矣。

The vital energy of Heaven and Earth originates from the center of the Zi (Rat) position, reaching its peak at the Wu (Horse) position; from Zi to Bing (Bamboo), the Southeast direction governs Yang. Yin begins at the center of the Wu position, reaching its peak at the center of the Zi position; from Wu to Ren (Gourd), the Northwest direction governs Yin. The floating needle indicates the great boundary between Yin and Yang; it leans toward Ren and Bing because the needle rests on the "energy." The gnomon measures the shadow, while the magnetic needle relies on the Earth's energy, so they do not align. People mistakenly believe that the "correct" position of the floating needle is truly correct, but they do not realize that when compared with the gnomon, it is actually biased and not correct. Similarly, people fixate on the "bias" of the sewing needle, but they do not realize that when calibrated with the gnomon, it is actually correct and not biased. Because measuring the vastness of the heavens and calculating the movements of the sun, moon, and five stars rely on the gnomon, this method of using the heavens to measure the heavens is the most reliable. The magnetic needle leans toward Ren and Bing because it rests on the energy; wise people understand these changes and, for the convenience of the people, established the sewing needle to align with the measurements of the gnomon, thereby attaining the great central and correct direction of Heaven and Earth.

後世不察，嘵嘵致辯，名家若廖金精者，求其理而不得，但曰：“針，金也，畏南方正位之火，故不敢正指於午，而偏於丙。”斯言也，於理未當，何足以屈服乎諸家？後之人又從而議之曰：“丙亦火也，針胡為而獨指之哉？”蓋廖氏惟知縫針之可用，而亦莫知其所以然之理也。夫天地之氣不能恰然齊。天之氣在於子午之中，地之氣在壬子丙午之中。是以候氣者冬至日於壬子之中置黃鐘焉，夏至日於丙午之中置林鐘焉，足可征矣。矧羅經古制，原於地支十二位，而加入八干四維，為二十四位，適壬子丙午之半為中也。

Later generations did not conduct proper investigations, but instead engaged in endless disputes. For example, a renowned scholar named Liao Jinjing sought the underlying principles but failed to grasp them, so he merely said: "Needles belong to metal, which fears the fire of the southern direction, so they dare not point directly to the position of Wu, but instead incline towards Bing." This reasoning is illogical and cannot satisfy the minds of all schools of thought. Later people then refuted this by asking: "Bing is also fire; why does the needle specifically point to it?" This shows that Liao's understanding was limited to the practical use of the needle, without grasping the fundamental reasons. The qi of heaven and earth cannot be perfectly aligned; the heavenly qi is centered at Zi and Wu, while the earthly qi is centered at Renzi and Bingwu. Therefore, those who observe qi place the Huangzhong tuning pipe at Renzi on the winter solstice and the Linzhong tuning pipe at Bingwu on the summer solstice, which serves as clear evidence. Moreover, the original ancient compass had only the twelve earthly branches, but later incorporated the eight heavenly stems and the four cardinal directions, forming twenty-four positions, with Renzi and Bingwu exactly at the center.

堪輿家動推董公。予去董公世未遠，又幸同其鄉，嘗得所貽之羅經而玩焉。其分於金則本《叢珠素書》。中剖戊子，以為陰陽混雜之界。而右列甲子、丙子於壬，以從大雪之陰局；左列庚子、壬子於子，以從冬至之陽局。非邵子“冬至子之半”與？其分金則本於陳希夷，以甲子配頤而鄰壬之中，以丙子配中孚而正子之始，非即“頤初大雪末，而卦氣起中孚”之說與？其分星土，則以虛、危之間，正針之中，而周天列宿各止其舍，又不與“考中星，齊七政”者符契與？然此董氏之制，蓋沿襲於廖氏者矣。廖氏之說，詳見於《洩天機》，可考也。由是觀之，即上古而言，臬之所測，合焉而不差。自後世而論，廖、董諸人用之而有驗。且今時之制算曆者又宗之，非無征而不信，予何為而獨不然哉！噫！冰不足疑也，而夏蟲疑之。吾故願學者之毋為夏蟲焉可也。

The geomancers often praise Dong Dezhang. I am not far from the time of Master Dong, and I am fortunate to be from the same hometown. I once obtained his compass to play with. Its division of the golden points is based on the "Cong Zhu Su Shu": it splits the Wu Zi in the middle as the boundary between yin and yang; on the right side, it arranges Jia Zi and Bing Zi at the position of Ren, to match the yin structure of the Great Snow; on the left side, it arranges Geng Zi and Ren Zi at the position of Zi, to match the yang structure of the Winter Solstice. This is not exactly what Shao Yong said, "the half of Zi at the Winter Solstice"? Its division of the golden points also comes from Chen Tuan: using Jia Zi to match the Yi hexagram and placing it near the center of Ren, and using Bing Zi to match the Zhong Fu hexagram and placing it at the beginning of Zi. Is this not the statement "the first line of the Yi hexagram is at the end of the Great Snow, and the hexagram energy begins with Zhong Fu"? In terms of dividing the stars, it takes the area between Xu Su and Wei Su as the center of the true needle, and all the stars in the sky are assigned to their respective places. How could this not conform to "determining the celestial positions and aligning the seven governing stars"? However, this system of Dong's is probably inherited from Liao Jinjing. Liao's theory is detailed in the "Xie Tian Ji", which can be checked. Therefore, looking back to ancient times, the gnomon's measurements were accurate; in later generations, Liao, Dong, and others have all verified it; and even today, those who set the calendar follow it as the standard. This is not without evidence and not something to be doubted. So why should I oppose it? Ah! Ice itself has nothing to doubt, but the summer insect insists on doubting it. Therefore, I hope scholars will not be like those summer insects.

地理竅妙，無出五行。五行之變不可勝窮。而要之，或以氣言，或以質言，其概也。故山川之形，有曲者、直者、銳者、圓者、方者，具五行之質。而楊氏曰九星。廖氏又曰“九星析之而九九異形”，皆此五質之變也。宋儒有言：“質雖以氣而成，然其體一定不易。氣雖形乎質之內，而其用則循環不窮。”今必混而一之，則天地間不過輪一定局，而無變化錯綜之妙。斯造化亦小矣。

The secrets of geomancy do not go beyond the Five Phases. The transformations of the Five Phases are countless, but in the end, they can be summarized as either discussed from the perspective of "qi" or from the perspective of "substance." This is the general idea. Therefore, the forms of mountains and rivers, such as curved, straight, sharp, round, and square, all embody the "substance" of the Five Phases. Yang Yunsong called them nine stars, and Liao Jinjing further divided the nine stars into eighty-one different forms, which are all variations of these five substances. A Confucian scholar of the Song Dynasty said: although substance is formed by qi, once its form is fixed, it does not change; although qi manifests within the substance, its function is ever-cycling. If today we confuse qi with substance, then the world would only have a fixed pattern, without the subtle interplay of change and complexity, and the workings of nature would appear limited.

是故至人識其妙而洩造化之機。又有二說焉：曰正五行以定其方，曰八卦五行以司其局，曰洪範五行以窮其山音。此景鸞吳公表於宋仁之朝者，誠地學之標準矣。然三說中惟洪範最玄，而管虢之注近於牽強，世有斥之為《滅蠻經》，而更論山音於五行者，此俗學之杜撰也。

Therefore, the enlightened person recognizes the subtle essence and reveals the hidden mechanism of creation. There are also other interpretations: using the standard Five Phases to determine directions, using the Eight Trigrams and Five Phases to govern the structure, and using the Hongfan Five Phases to investigate the phonetic characteristics of the mountain. This was presented by Wu Jingluan during the reign of Emperor Renzong of Song, and it is indeed the standard of geomancy. However, among these three approaches, the Hongfan Five Phases is the most profound and subtle, while the interpretations by Guan Lu and Guo's school are considered forced. Some people even criticize them as the "Mie Man Jing" (a derogatory term). As for those who establish a separate system outside the Five Phases to discuss the phonetic characteristics of mountains, that is mere fabrication by vulgar scholars.

夫俗學無傳，則此三說已錯亂矣，而況乎甲子之五行又有三，曰天干五行、地支五行，與納音五行是也。其相沿於甲子之五行又有四：曰三合五行、支藏五行、化氣五行與變運五行是也。其反覆於卦氣，比附於形局，而通極於天文者，五行又有五：曰河圖五行，渾天五行，雙山五行，玄空五行，與宿度五行是也。其餘支分節引，葢無論數十，而用者又欲取其生，忌其克，則議論孰從而定哉！

Common learning has no true transmission, and these three theories have become confused. Moreover, the Five Phases derived from Jiazi have three kinds: the Five Phases of the Heavenly Stems, the Five Phases of the Earthly Branches, and the Nayin sound element. Following Jiazi, the Five Phases have four kinds: the Triple Harmony Five Phases, the hidden Five Phases in the branches, the transformed gas Five Phases, and the changing fortune Five Phases. Continuing to elaborate on the hexagram energies, comparing with physical forms, and connecting to the celestial Five Phases, there are five more kinds: the Yellow River Chart Five Phases, the浑天 Five Phases, the dual mountain Five Phases, the Xuan Kong Five Phases, and the host degree Five Phases. There are probably dozens more derived from these branches, and those who use them all want to take advantage of mutual generation and avoid mutual control. So there are many conflicting views; how can one determine which is correct?

予竊謂諸說雖苛煩，而必以三說為綱領。其見於甲子及相沿甲子者，皆洪範之通衢。其為河圖，為雙山，為玄空者，皆八卦之蹊徑。而其為渾天，為宿度者，則又正氣之開拓也。惟綱領正而諸說皆可兼舉矣。然概而論之，五行不生則不壯，不克則不威，比其旋相為濟通，諸氣與質而不可相無者也。故金得火而益精，水得火而既濟，土得木而疏通，水逢土而不蕩，木緣金而成器，非相剋之明驗與？奚必生之而後可也？矧子本水鄉，而火寔生焉；午本火地，而水且寓焉。造化之生生又有如此其妙者，吾安得而泥之？第主賓內外之辨，與本末輕重之差，則在吾酌量之而已矣。故曰神而明之，存乎其人。

I privately think that although the various schools' explanations are elaborate, they must be guided by the three main principles. All those derived from Jiazi and its extensions follow the great path of the Five Phases as outlined in the Huafan; all those related to the Yellow River Chart, dual mountains, and Xuan Kong follow the minor paths of the Eight Trigrams' Five Phases; and those related to the Heavenly Sphere and the star positions belong to the expansion of the correct Five Phases. As long as the main principles are properly established, the various schools can all be incorporated and used together. If we summarize it, the Five Phases will not be vigorous without mutual generation, and will not be authoritative without mutual control. They alternate and connect with each other, and the qi and the material are mutually indispensable. Therefore, metal becomes more refined when it meets fire, water becomes completed when it meets fire, soil becomes unobstructed when it meets wood, water does not overflow when it meets soil, and wood becomes an object when it goes through metal—this is not precisely the evidence of mutual control? Why must we insist on mutual generation alone? Moreover, the position of Zi is originally the direction of water, yet fire is born in Zi; the position of Wu is originally the domain of fire, yet water is also present there. The subtlety of the universe's endless generation has reached such a level, how could I be rigid in my views? The distinction between main and secondary, internal and external, origin and end, light and heavy, lies in my own consideration. Therefore, it is said that the ability to skillfully understand and apply it lies entirely in the person.

通天地人曰儒。叔世罕通儒，而又何能堪輿也？自餘所睹記，名家不少矣。大要拾前人糟粕。即下一形勢，沾沾自命。此家戶所有耳，何以稱焉？晚而得徐君《三昧論》，犁然有當於心三者。理微眇而用最繁細，好奇者鑿之，淺中者泥之，各以口舌爭，至不可究詰。而世儒遂擯為外道矣。徐君二難：於書無所不窺，足跡半天下。蓋晩年甫有定論。夫拘牽悠謬者，談何容易耶！君所著有《人子須知》，傳誦四遠。嘗語余曰：“假我數年，當不止此。”有味哉其言之！楚雲杜利瓦伊楨書。

A person can only be called a "Confucian scholar" if they can integrate the principles of Heaven, Earth, and humanity. In the declining and chaotic end times, there are few truly enlightened Confucians, so how could they possibly understand geomancy? From what I have seen and recorded, there are not few famous scholars, but most of them merely collect the remnants of previous scholars' ideas, and when they mention a single aspect of a situation, they become overly pleased with themselves and claim to be experts. Such abilities are common among ordinary people, so why should they be called experts? In my later years, I obtained Xu Jun's "Three Essentials Treatise," which I found to be well-structured and touched upon three points that resonated deeply with me. These three principles are subtle in their meaning and intricate in their application: the curious twist them, the shallow-minded confine themselves to them, and they argue with each other using their tongues, leading to disputes that cannot be resolved. Therefore, the world's Confucian scholars have rejected them as heretical. Xu Jun's two brothers are rare: they have studied everything without limits, traveled across half the world, and only in their later years did they reach a definite conclusion. Those who are rigid, forced, and absurd are hard to deal with! Xu Jun wrote a book called "Essentials for the Human Child," which is widely circulated. He once told me: "If I had a few more years, my achievements would not be limited to this." These words are truly thought-provoking. Written by Chu Yun Du Weizhen.

江右山人徐善繼述 同著。此以下凡六卷，專論方位理氣之說，蓋用卦之妙也。丹法非卦無以明火候之周天，葬法非卦無以測生氣之淑慝。二者取用乎卦，其致一也。

Xu Shanji and Xu Shanshu, brothers from Jiangxi, co-authored this work. From this volume onwards, there are six volumes that specifically discuss the doctrines of "direction" and "principles and energies." The subtle aspects of these teachings all revolve around the use of hexagrams. The method of alchemy cannot explain the retreat and advancement of the fire energy within the cycle of the heavens without the use of hexagrams; similarly, the method of burial cannot determine the purity or impurity of "life energy" without the use of hexagrams. Both of these disciplines rely on hexagrams, and their ultimate goals are entirely consistent.

夫自河出圖，洛出書，聖人則之而畫卦，通神明之德，類萬物之情，廣大悉備，妙用無窮。堪輿家推原理氣，烏可廢此？但其條緒多端，名目不一，既有陰陽之辨，又有天星之配；既統卦氣之屬，又有五行之別。

Since the dragon horse appeared on the Yellow River with a map and the divine turtle appeared on the Luo River with a book, sages used them to draw the Eight Trigrams, thereby connecting with the virtue of the divine and comparing the forms of all things, encompassing vastness and possessing infinite subtleties. Geomancers investigate the origin of "li qi" (principles and energies), how can they discard this system? However, its details are numerous and its names vary: they must distinguish between "yin" and "yang," and also coordinate with the star mansions in the sky; they must encompass "gua qi" (trigram energies), yet have separate distinctions of the Five Phases.

至於分野禽奇，貴人祿馬，子父財官等說，雖門例甚繁，要之，皆一用卦而巳矣。奈何作偽亂眞，裝卦輪星，出於羲畫文演之外，而失古聖辨方正位、體國經野之旨。

As for the concepts of "divisions of the heavens," "animal stars," "mysterious gates," "nobleman," "wealth and horse," as well as "son and daughter," "parents," "spouse and wealth," and others, although these categories are numerous, they all ultimately boil down to the use of hexagrams. Unfortunately, later generations of forgers have arbitrarily assembled hexagram lines and rotated star influences, moving beyond the scope of Fuxi's hexagram creation and King Wen's hexagram interpretation, thereby losing the original intent of the ancient sages in distinguishing directions, planning cities, and organizing fields.

茲特輯《陰陽旨原》一卷，著太極、河圖、洛書，證以丘、吳二公之心印，以見五行、八卦、天心、地脈之源委。復輯《陰陽妙用》五卷，質之廖、賴諸君之遺文，以詳龍、穴、砂、水、方位吉凶之宜忌，俾知陰陽本原，而不淪一隅，不惑他岐雲。

Therefore, this text is specially compiled into a volume called "The Original Meaning of Yin and Yang," first listing "Taiji," "the Yellow River Chart," and "the Luo Writing," then using the theories of the Tang dynasty master Qiu Yanchan and the Song dynasty master Wu Jingluan to verify them, thereby clarifying the origins and development of the Five Phases, the Eight Trigrams, "Tianxin" (heavenly center), and "Dipai" (earthly meridians). Later, it is further compiled into five volumes called "The Subtle Application of Yin and Yang," comparing the writings left by masters such as Liao Jinjing and Lai Buyi, elaborately explaining the dragon, the site, the surrounding hills, the water, and the auspicious and inauspicious directions to be chosen or avoided, so that readers may understand the fundamental principles of Yin and Yang, without being confined to a single aspect or misled by erroneous doctrines.

圖一　圖二　圖三　圖四　圖五。一圖：此無極而太極也。所以動而陽，靜而陰之本體也。非有以離乎陰陽，即陰陽而指其本體，不雜乎陰陽而為言耳。二圖：此太極之動而陽，靜而陰也。中太極者，其本體也。陽動者，陽之動也，太極之用所以行；陰靜者，陰之靜也，大極之體所以立也。陰中之陽者，陽動之根也。陽中之陰者，陰靜之根也。

The original text here only includes the titles of figures one to five, while the images themselves are lost. The following is a record of the titles and explanations of the judgments. The first figure: This is "From non-polarity comes the Supreme Ultimate," which refers to the principle of movement giving rise to yang and stillness giving rise to yin. It is not a separate entity apart from yin and yang, but rather points out the principle within yin and yang. The wording does not mix with yin and yang. The second figure: This shows the movement of the Supreme Ultimate giving rise to yang and the stillness giving rise to yin. The central Supreme Ultimate represents its principle; the movement of yang is the activity of yang, and the operation of the Supreme Ultimate is thus manifested; the stillness of yin is the gathering of yin, and the principle of the Supreme Ultimate is thus established. "Da Ji" (Great Ultimate) in the original text is actually "Tai Ji" (Supreme Ultimate). The yang contained within yin is the root of yang's movement; the yin contained within yang is the root of yin's stillness.

三圖：此陽變陰合而生水、火、木、金、土也。陽變者，陽之變也；陰合者，陰之合也。○水陰盛，故居右；○火陽盛，故左；○木陽穉，故次火；○金陰穉，故次水；土沖氣，故居中。而水火之交繫乎上，陰根陽，陽根陰也。水而木，木而火，火而土，土而金，金而復水，如環無端。五氣分，四時行也。

The third diagram: this is the diagram of one yang changing and one yin combining to produce water, fire, wood, metal, and earth.the so-called "yang change" refers to the movement of yang, and "yin combination" refers to the gathering of yin. In the diagram, the positions of the five elements are marked with circles: water belongs to yin and has abundant yin energy, so it is placed on the right; fire belongs to yang and has abundant yang energy, so it is placed on the left; wood is the young form of yang, so it is placed after fire; metal is the young form of yin, so it is placed after water; earth is the harmonious energy between yang and yin, so it is located in the center. The line connecting water and fire is drawn above, indicating that yin relies on yang and yang relies on yin. Water generates wood, wood generates fire, fire generates earth, earth generates metal, and metal returns to water, forming a circular pattern without beginning or end. When the energies of the five elements are divided, the four seasons of spring, summer, autumn, and winter begin to operate.

太極、動靜、五行一陰陽，五殊二實無餘欠也。陰陽一太極，精粗本末無彼此也。太極本無極，上天之載無聲臭也。五行之生各一其性，氣殊質異，各一其極，無假借也。動靜陰陽，此無極二五所以妙合而無間也。幹男坤女，以氣化者言，各一其性。男女一太極也，萬物化生以形化者言，各一其性，而萬物一太極也。

The Taiji, movement and stillness, and the Five Phases ultimately all boil down to one yin and one yang. Although the Five Phases are different from each other and yin and yang are two aspects, when combined they do not add or subtract anything. When yin and yang are considered as a whole, they are still Taiji. There is no distinction between the subtle and the gross, the fundamental and the superficial. Taiji was originally Wuji, just as the Book of Poetry, Great Yamen says, the heavens' transformation is without sound or smell. Each of the Five Phases has its own nature when it comes into being; their qi is different, their substance is different, and each attains its own extreme without borrowing from the others. Movement and stillness, and yin and yang, are precisely the places where Wuji, the two qi of yin and yang, and the Five Phases can fit together marvelously without any gaps. Qian represents male, Kun represents female. In terms of the generation of qi, each has its own nature, yet when male and female come together, they form one Taiji. In terms of the transmission of form, the generation of all things also has its own nature, yet when all things come together, they form one Taiji.

唐國師亞父丘公延翰云：“《易》曰：‘易有太極，是生兩儀。兩儀生四象，四象生八卦，八卦定吉凶。’夫太極未分之先，天地人物未有也。沖漠朕兆，惟一氣耳。一氣既分，輕清為天，重濁為地。輕清之精上而列日月星宿，濁氣之精下疑山河草木，一陰一陽，兩儀奠位，天地生成。

In the Tang dynasty, the esteemed master Qiu Yanchan, known as the second father, said: The Great Treatise of the Zhou Changes states, "The Book of Changes contains the Taiji, from which the two principles emerge; from the two principles come the four images, from the four images come the eight trigrams, and the eight trigrams are used to determine auspiciousness and inauspiciousness." Before the Taiji was divided, heaven, earth, humanity, and all things did not exist; there was a state of pure emptiness and tranquility, with no signs or indications, merely a unified essence. When this essence was separated, the light and clear part rose to form heaven, while the heavy and turbid part descended to form earth. The refined essence of the light and clear part formed the sun, moon, and the twenty-eight constellations in the heavens; the refined essence of the heavy and turbid part condensed into mountains, rivers, grass, and trees. The principle of yin and yang, each occupying its proper position, thus gave rise to heaven and earth.

人稟理氣，混然中處，陽變陰合，五氣以生。五氣流行，八卦象位。八卦既定，四方始正，而變化無窮焉。地法本乎理氣之妙，以推山川之生成。原始返終，以知死生之說，以定吉凶之機，其理微矣。”

Human beings embody both principle and vital energy, existing harmoniously within the universe. When yang transforms and yin combines, the vital energies of the Five Phases emerge; as these energies circulate, the images and positions of the Eight Trigrams become established. Once the Eight Trigrams are fixed, the four cardinal directions—north, south, east, and west—are properly aligned, leading to infinite transformations. The method of geomancy is based on the subtle interplay of principle and vital energy, using it to investigate how mountains and rivers are formed. By tracing from the beginning to the end of things, one can understand the principles of life and death and determine the key to fortune and misfortune—this principle is very subtle.

宋國師吳公景鸞仲祥曰：“太極者，理氣之原也。太極陰陽，初無啚象名字，特藉此以明此理氣耳。太極決分，天地奠位。天體圓，圓者徑一而圍三，故數奇，因名曰陽；地體方，方者經一而圍四，故數偶，因命曰陰。陽變陰合，而有太陽、太陰、少陽、少陰之象。而金生水，木生火也。

Song dynasty master Wu Jingluan (style name Zhongxiang) said: The Taiji is the origin of "li qi". Taiji and yin and yang originally had no specific form or name; these forms and names were merely used to explain li and qi. Once Taiji is divided, heaven and earth each take their proper position. The form of heaven is round; the diameter of a circle is one, and its circumference is approximately three, which is an odd number, so it is called yang. The form of earth is square; the side length of a square is one, and its circumference is four, which is an even number, so it is called yin. Yang changes and yin combines, thus producing the four images of Taiyang, Taoyin, Shaoyang, and Shaoyin. From these four images, the sequence of metal generating water and wood generating fire follows.

水數六，居坎而生幹，金數九，居兌而生坤。火數七，居離而生巽。木數八，居震而生艮。於是震東，離南，兌西，坎北，巽東南，艮東北，坤西南，乾西北，八卦始有定位，而變化無窮焉。地法因之，故大撓氏為羅經，相其陰陽，為返本還原之道。立棺槨葬埋之說，使氣感應，鬼福及人，明生成之意無間斷也。”

Water's complete number is six, residing in the position of Kan and giving rise to Qian; metal's complete number is nine, residing in the position of Dui and giving rise to Kun; fire's complete number is seven, residing in the position of Li and giving rise to Xun; wood's complete number is eight, residing in the position of Zhen and giving rise to Gen. Thus Zhen is in the east, Li in the south, Dui in the west, Kan in the north, Xun in the southeast, Gen in the northeast, Kun in the southwest, and Qian in the northwest. The eight trigrams thus have fixed positions, and their transformations are endless. The principles of geomancy rely on this, so in ancient times Da Nao made the compass to measure the yin and yang of a place, serving as a way to return to the original state; he also established the system of coffin and burial, allowing the qi of the deceased to resonate with that of the living. This is what Guo Pu's "Zang Shu" refers to as "ghostly blessings extend to people," demonstrating that the meaning of heaven and earth's generation never ceases.

此伏羲時河中龍馬負圖之數也。《易》曰：“天一地二，天三地四，天五地六，天七地八，天九地十。天數五，地數五，五位相得而各有合。天數二十有五，地數三十，凡天地之數五十有五，所以成變化，而行鬼神也。

These are the numbers from the diagram carried by the dragon horse on the Yellow River during the time of Fuxi. The Great Treatise of the Zhou Changes says: "Heaven is one, Earth is two; Heaven is three, Earth is four; Heaven is five, Earth is six; Heaven is seven, Earth is eight; Heaven is nine, Earth is ten. The odd numbers belonging to Heaven are five in total, and the even numbers belonging to Earth are five in total. These five sets of numbers are paired with each other and have their correspondences. The total of the Heaven numbers is twenty-five, and the total of the Earth numbers is thirty. The combined total of Heaven and Earth numbers is fifty-five. All changes in the universe and the unpredictable movements of ghosts and spirits arise from these numbers." (The quotation ends here; the original text does not conclude the quotation, and it is transcribed as is.)

丘公曰：“此伏羲時河中龍馬負圖之數也，伏羲因之以畫八卦。其數始於一而終於十，以五生數統五成數。天一與地六合於北而生水，地二與天七合於南而生火，天三與地八合於東而生木，地四與天九合於西而生金，天五與地十合於中而生土。分配陰陽，節排五氣，體此道耳。”

Qu Yuanhan said: This is the number from the time of Fuxi when the dragon horse of the Yellow River carried the diagram. Fuxi drew the Eight Trigrams based on it. These numbers start from one to ten, with the five "generative numbers" one to five governing the five "mature numbers" six to ten. The heavenly one and earthly six meet in the north to generate water, the earthly two and heavenly seven meet in the south to generate fire, the heavenly three and earthly eight meet in the east to generate wood, the earthly four and heavenly nine meet in the west to generate metal, and the heavenly five and earthly ten meet in the center to generate earth. Assigning yin and yang and arranging the five elements in order is merely observing this principle. Geomancers arrange the five elements in the compass according to this system of generation.

吳公曰：按河圖者，卦象之始也。數生乎全，故首一而終十，以生成自然之妙，明陰陽五氣之流行，運四時循環之機，成寒暑發藏之跡。其數一六共宗，三八同道，二七為朋，四九作友，五十共宅。奇耦之配合，而後五行之位定矣。

Wu Jingluan said: According to the Yellow River Chart, it is the starting point of hexagrams. It uses the complete numbers, starting from one and ending at ten, to naturally pair the generated numbers with the completed numbers, illustrating how yin and yang and the five elements flow, operate the mechanism of the four seasons' cycle, and manifest the phenomena of cold coming and heat going, growth and harvest. Its numerical pairing is: one and six dwell together in the north and form one lineage, three and eight dwell together in the east and form one path, two and seven dwell together in the south and form one pair, four and nine dwell together in the west and form one friend, five and ten dwell together in the center and form one dwelling. The odd numbers and even numbers are paired in this way, thus determining the directions of the five elements.

一三五七九所謂天數二十有五也，二四六八十所謂地數三十也。以生成之次言之，則始下次上，次左次右，以復於中，又始乎下也。以運行之次言之，則始東次南，次中，次西，次北，左旋一周而又始於東也。其生之內者，則陽居於左，而陰居於右。其成之在外者，則陰居下左，而陽居上右也。

One, three, five, seven, and nine added together make the so-called heavenly number twenty-five; two, four, six, eight, and ten added together make the so-called earthly number thirty. According to the order of generation and completion, the sequence begins with the lower position (Northern one and six), then the upper position (Southern two and seven), then the left position (Eastern three and eight), then the right position (Western four and nine), then returning to the center (five and ten), and then starting again from the lower position. According to the order of movement, it begins with the East, then the South, then the Center, then the West, then the North, and after rotating left once, it begins again from the East. The inner layer is called the 'generative numbers,' with the yang numbers on the left and the yin numbers on the right; the outer layer is called the 'completed numbers,' with the yin numbers below and on the left, and the yang numbers above and on the right.

一者陽也，陽生於子而成於巳。二者陰也，陰生於午而成於亥。故東南主生，西北主成。四時之氣，流行運用法乎此也。地法羅經，以十二支八干四維配於二十四路，推之以五氣之生成，用以消息陰陽，測度造化，其用亦大矣。《葬書》所謂‘乘生氣’者，其斯之謂與！”

The first is yang, which begins at the Zi position and matures at the Si position. The second is yin, which begins at the Wu position and matures at the Hai position. Therefore, the southeast area governs 'birth' and the northwest area governs 'maturity'. The application of the seasonal qi movement follows this principle. The compass used by geomancers combines the twelve earthly branches, eight heavenly stems, and the four cardinal directions of Qian, Kun, Gen, and Xun into twenty-four directions. They then use the generation and maturity of the five qi to calculate, thus regulating yin and yang and measuring the workings of nature. This method is of great practical use. The 'riding the life qi' mentioned in Guo Pu's 'Book of Burial' probably refers to this—what the dragon pulse and the orientation ride upon is precisely this qi of generation and maturity.

此夏禹時洛中神龜負書之文也。《易》曰：“洛出書，聖人則之。”其數戴九履一，左三右七，二四為肩，六八為足。

This is the text that emerged from the tortoise on the Luo River during the time of the Xia Yu dynasty. The "Great Treatise" of the "Zhou Changes" says: "The Luo River produced a book, and the sage learned from it." Its numbers are arranged in the form of the Nine Squares: nine is on top, one is beneath, three is on the left, seven is on the right, two and four are on the left and right shoulders respectively, six and eight are on the left and right feet respectively, and five is in the center.

丘公云：“按《易》曰：‘洛出書，聖人則之。’《書》曰：‘天乃錫禹洪範九疇，彝倫攸敘。’在昔夏后氏遇神龜載書出洛，其數始於一而終於九，夏禹因之平定水土，分別九川。箕子因之以作九疇。蓋以先天八卦相為表裡。地法因之，以明九宮八卦、門戶內外。故南朱雀，北玄武，東青龍，西白虎，四正之方始定。是以聖人南面而立，嚮明而治，法乎此也。”

Qu Yuhan said: According to the Great Treatise of the Zhou Changes, it says, "The Luo River produced a book, and the sage took it as a model." The Book of Documents, the Hongfan section, says, "Heaven thus bestowed upon the great Yu nine great principles, and the order of human relationships and conduct was established." In ancient times, the Xia dynasty's Yu met a divine tortoise carrying a book emerging from the Luo River. The numbers on it started from one and ended at nine. Yu used it to manage water and land, and to distinguish the nine major rivers. Ji Zi used it to derive the nine categories. This set of numbers corresponds with the Earlier Heaven Trigrams. The method of geomancy has used it to explain the "Nine Palaces," the Eight Trigrams, and the orientation and direction of doors and gates. Therefore, the south is associated with the Vermilion Bird, the north with the Black Tortoise, the east with the Azure Dragon, and the west with the White Tiger, thus establishing the four cardinal directions. The sages sat facing south, towards the light, to govern the world, following exactly this principle.

吳公云：“洛書者，方位之始也。其數主乎變，故始一而終九，所以定四正四隅之方。以一、九、三、七陽數居四正之宮，而以二、四、六、八陰數居四隅之位。以其次而言之，其陽數則首東，次南，次西，次北也。其陰數則首西，次南，次東，次北也。合而言之，則首北，次西南，次東，次東南，次中，次西北，次西，次東北，而至於南也。

Wu Jingluan said: The Luo Writing is the beginning of the study of directions. Its numbers are based on change, so they start from one and end at nine, used to determine the eight directions: the four cardinal directions and the four corners. The four yang numbers, one, nine, three, and seven, are placed in the four cardinal directions. The four yin numbers, two, four, six, and eight, are placed in the four corner positions. Separately, according to their order, the yang numbers are first east, then south, then west, then north; the yin numbers are first west, then south, then east, then north, referring to the four corners: southwest, southeast, northwest, and northeast. This is a general summary. When combined in the order from one to nine, it starts with north, then southwest, then east, then southeast, then center, then northwest, then west, then northeast, and finally south.

其運行則水克火，火克金，金克木，左旋一周而土復水也。此法立九宮之說，以一、六、八配白，二配黑，三配碧，四配綠，五配黃，七配赤，九配紫者，蓋法乎此。聖人因之南面而立，嚮明而治。自古帝王大都，其方位妙用，莫不合乎此者，蓋取乎四勢之正氣，數乃全也。”

Its movement is water overcoming fire, fire overcoming metal, metal overcoming wood, rotating to the left for a full cycle, and finally returning to water through earth. Later generations established the concept of the 'Nine Palaces,' assigning the numbers one, six, and eight to white, two to black, three to green, four to green, five to yellow, seven to red, and nine to purple, following this principle. The sage sat facing south and governed facing the light. Since ancient times, emperors built their capital cities, and their orientation was always in harmony with the Luo Writing, as they needed to gather the correct energies from the four cardinal directions. The Nine Palaces' numbers were complete in this way. This principle applies equally to the layout and orientation of cities and the positioning of ancestral graves.

太極變卦　河圖變卦　洛書變卦。此太極、河圖、洛書皆可畫卦之理也。蔡季通曰：“天地之理一而已。時有古今先後不同，而其理不容有二。故伏羲但據河圖作易，不必預見洛書，而逆與之合。大禹但據洛書作範，亦不必追考河圖，而暗與之符。所以然者，此理之外無復他理故也。”邵子曰：“未畫卦前先有易。”旨哉言乎！

In the original text there were three diagrams: "The太极变卦", "The河图变卦", and "The洛书变卦". The images have been lost, but the titles remain. The three diagrams explain that the Taiji, the Yellow River Chart, and the Luo Writing all contain principles that can be used to draw hexagrams. In the Song dynasty, Cai Yuanping (also known as Jitong) said: the principle in the world is one, although there are differences in time between ancient and modern, this principle does not allow for two different versions. Therefore, Fuxi drew the Book of Changes based only on the Yellow River Chart, without having previously seen the Luo Writing, yet his work coincided with the Luo Writing. Similarly, Yu the Great drew the "Hongfan" based only on the Luo Writing, without looking back at the Yellow River Chart, yet his work coincided with the Yellow River Chart. This is because there is no other principle apart from this one. Shao Yong also said: before drawing the hexagrams, the principles of the Book of Changes already existed. This statement is truly profound.

《繋辭傳》曰：“有太極，是生兩儀，兩儀生四象，四象生八卦。”邵子曰：一分為二、二分為四、四分為八也。《說卦傳》曰：“易逆數也。”邵子曰：幹一、兌二、離三、震四、巽五、坎六、艮七、坤八，自幹至坤皆得未生之卦，若逆推四時。”

The Great Treatise of the Zhou Changes says: There is the Taiji, from which the two principles emerge, from the two principles the four images emerge, and from the four images the eight trigrams emerge. Shao Yong explains: This is dividing one into two, two into four, and four into eight. The Sayings on the Trigrams also says: The Book of Changes counts in reverse order. Shao Yong explains: Qian is one, Dui is two, Li is three, Zhen is four, Xun is five, Kan is six, Gen is seven, and Kun is eight; counting from Qian to Kun, all the trigrams counted are those that have not yet been generated, just as reversing the order of the four seasons. This is the method of arranging the trigrams known as the Earlier Heaven sequence.

幹天也，故稱乎父。 坤地也，故稱乎母。 震一索而得男，故謂之長男；巽一索而得女，故謂之長女；坎再索而得男，故謂之中男；離再索而得女，故謂之中女；艮三索而得男，故為之少男；兌三索而得女，故謂之少女。邵子曰：“八卦之象，不易者四，反易者二，以六卦變而成八也。重卦之象，不易八，反易二十八，以三十六變而成六十四也。”又曰：“幹遇巽時觀月窟，地遇雷處見天根。天根、月窟閒來往，三十六宮都生春。”

Heaven is called father because Qian represents Heaven, and Earth is called mother because Kun represents Earth. Zhen, being the first son born from the union of Heaven and Earth, is called the Elder Son. Xun, being the first daughter born from the union, is called the Elder Daughter. Kan, being the second son born from the union, is called the Middle Son. Li, being the second daughter born from the union, is called the Middle Daughter. Gen, being the third son born from the union, is called the Younger Son. Dui, being the third daughter born from the union, is called the Younger Daughter. Shao Yong said: Among the eight trigrams, those whose reversed forms remain the same are four (Qian, Kun, Kan, and Li). Those whose reversed forms become other trigrams are two pairs (Zhen and Gen, Xun and Dui). Therefore, only six trigrams changing into each other can form the eight trigrams. For the sixty-four hexagrams, those whose reversed forms remain the same are eight, and those whose reversed forms become other hexagrams are twenty-eight pairs. Therefore, only thirty-six changes are needed to form the sixty-four hexagrams. He also wrote a poem saying: When Qian meets Xun, one sees the "Moon Cave"; when Kun meets Zhen, one sees the "Heaven's Root." Moving freely between the Heaven's Root and the Moon Cave, thirty-six palaces are all filled with spring.

古者庖羲氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文，與地之宜，近取諸身，遠取諸物，於是始作八卦，以通神明之德，以類萬物之情。太極者（如右圖），象數未形而其理已具之稱，形器已具，而其理無朕之目。在河圖、洛書，皆虛中之象也。周子曰：“無極而太極。”邵子曰“道為太極”，又曰“心為太極”，此之謂也。

In the ancient times, when Fuxi ruled over the world, he looked up to observe the celestial phenomena, looked down to study the principles of the earth, and also observed the patterns of birds and beasts and the suitability of things in different regions. He took the human body as a model for nearby things and the myriad things of the universe as a model for distant things. Thus he began to create the Eight Trigrams, using them to connect with the virtue of the divine and to represent the conditions of all things. The term "Taiji" refers to the state where the image and number have not yet taken form but the principle is already complete, and also refers to the state where the form and objects are already present but the principle is not apparent. In both the Yellow River Chart and the Luo Writing, Taiji is represented by the central empty point. Zhou Dunyi's "Taisi Tu Shuo" says "from the state of no extreme comes Taiji," Shao Yong says "the Dao is Taiji" and also "the mind is Taiji," referring precisely to this.

(左圖)太極之判，始生一奇一偶而為一畫者二，是為兩儀。其數則陽一而陰二。在河圖、洛書則奇偶是也。周子所謂“太極動而生陽。動極而靜，靜而生陰。靜極復動，一動一靜，互為其根。分陰分陽，兩儀立焉。”邵子所謂一分為二者，皆謂此也。

After the Taiji divides into two, the first emergence is one odd line and one even line, which are called the "Two Principles" (Liang Yi). The number for Yang is one, and for Yin is two; in the Yellow River Chart and the Luo Writing, they are represented as odd and even numbers. What Zhou Dunyi said, "Taiji moves and gives birth to Yang; when movement reaches its extreme, it becomes stillness, and stillness gives birth to Yin; when stillness reaches its extreme, it again becomes movement. Movement and stillness are fundamental to each other; from movement comes Yin, from stillness comes Yang, and thus the Two Principles are established," and what Shao Yong said, "one divides into two," refer to the same thing. The first step in drawing the hexagrams is precisely these two lines, one odd and one even.

兩儀之上，各生一奇一偶而為二畫者四，是謂四象。其位則太陽一、少陰二、少陽三、太陰四。其數則太陽九、少陰八、少陽七、太陰六。以河圖言之，則六者一而得於五者也，七者二而得於五者也，八者三而得於五者也，九者四而得於五者也。以洛書言之，則九者十分一之餘，八者十分二之餘，七者十分三之餘，六者十分四之餘。周子謂水、火、木、金，邵子謂二分為四者，皆此也。

Above the two principles, each generates one odd and one even, forming four trigrams. This is called the "Four Symbols." Their positions are: the Sun Trigram first, the Lesser Yin Trigram second, the Lesser Yang Trigram third, and the Great Yin Trigram fourth. Their numbers are: the Sun Trigram nine, the Lesser Yin Trigram eight, the Lesser Yang Trigram seven, and the Great Yin Trigram six. According to the Yellow River Chart, six is derived by adding the initial number one to the central number five, seven is two plus five, eight is three plus five, and nine is four plus five. According to the Luo Writing, nine is ten minus one, eight is ten minus two, seven is ten minus three, and six is ten minus four. Zhou Dunyi's reference to water, fire, wood, and metal, and Shao Yong's "dividing two into four," both refer to the Four Symbols. It is at this level of drawing the trigrams that the distinctions of yin and yang, old and young, become apparent.

四象之上，各生一奇一偶而為三畫者八，於是三才畧備，而有八卦之名矣。其位則幹一、兌二、離三、震四、巽五、坎六、艮七、坤八。在河圖則幹、坤、離、坎居四寔，兌、震、巽、艮分居四虛。在洛書則幹、坤、坎、離分居四方，兌、震、巽、艮分居四隅。《周禮》所謂“上易經卦皆八”，《大傳》所謂“八卦成列”，邵子所謂“四分為八”者，皆指此而言也。

Above the Four Symbols, each generates one odd and one even, forming eight trigrams with three lines. At this point, the three elements of heaven, earth, and humanity are largely complete, and the term 'Eight Trigrams' comes into being. Their order is Qian one, Dui two, Li three, Zhen four, Xun five, Kan six, Gen seven, and Kun eight. On the Yellow River Chart, Qian, Kun, Li, and Kan occupy the four 'real' positions, while Dui, Zhen, Xun, and Gen live apart in the four 'empty' positions. On the Luo Writing, Qian, Kun, Kan, and Li are located at the four cardinal directions of east, south, west, and north, while Dui, Zhen, Xun, and Gen are located at the four corners. The 'eight trigrams' mentioned in the 'Great Treatise' of the 'Rites of Zhou' and the 'four divided into eight' mentioned by Shao Yong refer to this. The order and directions of the Earlier Heaven Trigrams are thus established.