Volume Four: The Generation and Transformation of the Taiji and the Images of Human Beings

人為萬物之靈，寄類於走走陰也。故百二十。有一日之物，有一月之物，有一時之物，有一歲之物，有十歲之物，至於百千萬皆有之，天地亦物也,亦有數焉。

Human beings are the most spiritually endowed among all things. If classified according to categories, they can only be placed under the category of 'movement' (走), which belongs to the yin category. Therefore, the fixed number of human life is one hundred and twenty. All things have their own durations: some live only one day, some one month, some one hour, some one year, some ten years, and some even hundreds, thousands, or even ten thousand years. The heavens and the earth themselves are also things, so they too have their fixed numbers.

卦之反對皆六陽六陰也，在易則六陽六陰者，十有二對也。去四正則八陽四陰，八陰四陽者，各六對也。十陽二陰，十陰二陽者，各三對也。

When a hexagram and its opposite are viewed together, the total number of yin and yang lines must be six yin and six yang. Among the sixty-four hexagrams in the Book of Changes, there are twelve pairs that are complementary in this way. Excluding the four primary hexagrams, Qian, Kun, Kan, and Li, there are six pairs in each of the groups: eight yang and four yin, and eight yin and four yang; and three pairs in each of the groups: ten yang and two yin, and ten yin and two yang.

圓者星也，曆紀之數其肇於此乎？方者土也，畫州並土之法其仿於此乎？蓋圓者，河圖之數。方者，洛書之文。故羲文因之而造易，禹箕敘之而作範也。

The round shape represents the stars in the sky, and the numbers used in calendars and years of record probably originated from this. The square shape represents the earth's soil, and the methods for dividing regions and measuring land probably imitated this. Generally, the round is associated with the numerical patterns of the River Chart (He Tu), and the square is associated with the textual patterns of the Lo Shu. Therefore, Fuxi and King Wen derived the Book of Changes (Yi Jing) from them, and Yu the Great and Ji Zi recorded the Classic of Documents (Hong Fan) based on them.

太極既分，兩儀立矣。陽下交於陰，陰上交於陽，四象生矣。陽交於陰，陰交於陽，而生天之四象。剛交於柔，柔交於剛，而生地之四象，於是八卦成矣。八卦相錯然後萬物生焉。是故一分為二，二分為四，四分為八，八分為十六，十六分為三十二，三十二分為六十四。故曰。分陰分陽，迭用柔剛，故易六位而成章也。十分為百，百分為千，千分為萬，猶根之有乾，乾之有枝，枝之有葉，愈大則愈少，愈細則愈繁，合之斯為一，衍之斯為萬，是故乾以分之，坤以翕之，震以長之，巽以消之，長則分，分則消,消則翕也。

After the Taiji is divided, the two principles (Yin and Yang) are established. Yang enters into Yin below, and Yin enters into Yang above, thus producing the four images. When Yang interacts with Yin and Yin interacts with Yang, the heavenly four images are generated. When hardness interacts with softness and softness interacts with hardness, the earthly four images are generated, and thus the eight trigrams are formed. When the eight trigrams intermingle with each other, then all things come into being. Therefore, one divides into two, two into four, four into eight, eight into sixteen, sixteen into thirty-two, thirty-two into sixty-four. Therefore, the "Sayings on the Trigrams" says: after dividing Yin, divide Yang again, alternating between soft and hard, so the Book of Changes has six positions and forms the text. Further down, ten becomes a hundred, a hundred becomes a thousand, a thousand becomes ten thousand, like roots producing trunks, trunks producing branches, branches producing leaves: the bigger the less, the smaller the more numerous; when gathered together they are one, but when spread out they become myriad. Therefore, Qian governs division, Kun governs gathering, Zhen governs growth, Xun governs decline; when growth reaches its limit it divides, when division reaches its limit it declines, and when decline reaches its limit it gathers.

乾坤定位也，震巽一交也，兌離坎艮再交也，故震陽少而陰尚多也，巽陰少而陽尚多也，兌離陽浸多也，坎艮陰浸多也，是以辰與火不見也。一氣分而陰陽判，得陽之多者為天，得陰之多者為地，是故陰陽半而形質具焉，陰陽偏而性情分焉，形質又分，則多陽者為剛也，多陰者為柔也，性情又分，則多陽者陽之極也，多陰者陰之極也。

Qian and Kun each occupy their respective positions. Zhen and Xun are formed from the initial interaction of yin and yang. Dui, Li, Kan, and Gen are formed from the subsequent interaction. Therefore, Zhen has relatively less yang and still more yin, while Xun has relatively less yin and still more yang. Dui and Li have gradually increasing yang, while Kan and Gen have gradually increasing yin. This is why the celestial element of heaven and the terrestrial element of fire are hidden. When the unified qi is divided, yin and yang become distinct. Where there is more yang, it becomes heaven; where there is more yin, it becomes earth. In places where yin and yang are balanced, form and substance are present. In places where yin or yang prevails, nature and emotion become distinct. When form and substance are further divided, those with more yang become strong, and those with more yin become soft. When nature and emotion are further divided, those with more yang reach the extreme of yang, and those with more yin reach the extreme of yin.

兌離巽，得陽之多者也。艮坎震，得陰之多者也，是以為天地用也。乾陽極，坤陰極,是以不用也。乾四分取一以與坤，坤四分取一以奉干，乾坤合而生六子，三男皆陽也，三女皆陰也。兌分一陽以與艮，坎分一陰以奉離，震巽以二相易，合而言之，陰陽各半，是以水火相生而相剋，然後既成萬物也。

Dui, Li, and Xun have more yang, while Gen, Kan, and Zhen have more yin, so they are used by heaven and earth. Qian has yang to the extreme, and Kun has yin to the extreme; being too pure and full, they are not used. Qian takes one part from its four parts and gives it to Kun, and Kun also takes one part from its four parts and returns it to Qian. The union of Qian and Kun produces the six sons: the three yang trigrams are male, and the three yin trigrams are female. Dui gives one yang to Gen, Kan gives one yin to Li, and Zhen and Xun exchange two lines with each other. In total, yin and yang each receive half, so water and fire both generate and control each other, and thus all things are finally formed.

乾坤之名位不可易也，坎離名可易而位不可易也，震巽位可易而名不可易也，兌艮名與位皆可易也。離肖乾,坎肖坤，中孚肖乾,頤肖離，小過肖坤，大過肖坎，是以乾坤坎離中孚頤大小過皆不可易者也。

The names and positions of the trigrams Qian and Kun cannot be changed. The names of Kan and Li can be exchanged but their positions cannot be altered. The positions of Zhen and Xun can be exchanged but their names cannot be changed. The names and positions of Dui and Gen can both be exchanged. The trigram Li resembles Qian in shape, Kan resembles Kun, Zhongfu resembles Qian, Yi resembles Li, Xiaoguo resembles Kun, and Daguo resembles Kan. Therefore, the eight trigrams Qian, Kun, Kan, Li, Zhongfu, Yi, Daguo, and Xiaoguo remain the same even when reversed.

離在天而當夜，故陽中有陰也。坎在地而當晝，故陰中有陽也。震始交陰而陽生，巽始消陽而陰生，兌陽長也，艮陰長也。震兌在天之陰也，巽艮在地之陽也，故震兌上陰而下陽，巽艮上陽而下陰。天以始生言之，故陰上而陽下，交泰之義也。地以既成言之，故陽上而陰下，尊卑之位也。

The Trigram Li is located in the sky but governs the night, so it is yang containing yin; the Trigram Kan is located on the ground but governs the day, so it is yin containing yang. The Trigram Zhen is yang initially entering yin and thus yang begins to arise, while the Trigram Xun is yang beginning to retreat and thus yin begins to arise. The Trigram Dui is yang growing, and the Trigram Gen is yin growing. The Trigrams Zhen and Dui belong to the yang within heaven, while the Trigrams Xun and Gen belong to the yang within earth. Therefore, Zhen and Dui have the top line as yin and the lower lines as yang, while Xun and Gen have the top line as yang and the lower lines as yin. Heaven refers to the initial emergence of all things, so yin is above and yang is below, representing the harmonious union of heaven and earth. Earth refers to the completion of all things, so yang is above and yin is below, representing the established order of hierarchy.

乾坤定上下之位，離坎列左右之門，天地之所闔闢，日月之所出入，是以春夏秋冬，晦朔弦望，晝夜長短，行度盈縮，莫不由乎此矣。由下而上謂之升，自上而下謂之降。升者生也，降者消也，故陽生於下，陰生於上，是以萬物皆反生。陰生陽，陽生陰，陰復生陽，陽復生陰，是以循環而無窮也。

Heavenly Stem and Earthly Branches establish the positions of above and below, while the Trigrams Qian (Heaven) and Kun (Earth) determine the left and right gates. Heaven and Earth open and close here, and the sun and moon rise and set through this. Therefore, the succession of the four seasons, the waxing and waning of the moon, the length of day and night, and the movement of the sun and moon with their increasing and decreasing paths—all these come from here. Moving upward from below is called "ascending," and moving downward from above is called "descending." Ascending represents growth, and descending represents decline. Yang arises from below, and Yin arises from above, so all things are born in reverse. Yin gives rise to Yang, and Yang gives rise to Yin. Yin again gives rise to Yang, and Yang again gives rise to Yin, thus forming a continuous cycle without end.

陰陽生而分二儀，二儀交而生四象，四象交而生八卦，八卦交而生萬物，故二儀生天地之類，四象定天地之體。四象生日月之類，八卦定日月之體。八卦生萬物之類，重卦定萬物之體。類者生之序也，體者象之交也。推類者必本乎生，觀體者必由乎象。生則未來而逆推，像則既成而順觀。是故日月一類也，同出而異處也，異處而同象也。推此以往，物焉逃哉。

Yin and yang first divide into two principles, which intersect to produce the four images, which intersect to produce the Eight Trigrams, which intersect to produce all things. Therefore, the two principles give rise to heaven and earth, while the four images determine the forms of heaven and earth; the four images give rise to sun and moon, while the Eight Trigrams determine the forms of sun and moon; the Eight Trigrams give rise to all things, while the combined trigrams determine the forms of all things. "Class" refers to the order of generation, while "form" refers to the combination of images. To investigate categories must begin with the order of generation, while to observe forms must begin with the images. Discussing generation involves tracing back from what has not yet come to be; discussing form involves observing what has already taken shape. Therefore, sun and moon belong to the same category, arising from the same source but occupying different positions; although their positions differ, their forms are the same. By following this method of deduction, can anything in the world escape this principle?

天變時而地應物，時則陰變而陽應，物則陽變而陰應，故時可逆知，物必順成，是以陽盈而陰隨，陰逆而陽順。語其體則天分而為地，地分而為萬物，而道不可分也。其終則萬物歸地，地歸天，天歸道，是以君子貴道也。

The changes in the heavens relate to the seasons, and the responses in the earth relate to all things. In terms of the seasons, it is the yin that changes first and the yang follows in response; in terms of all things, it is the yang that changes first and the yin follows in response. Therefore, the seasons can be calculated in reverse to predict them in advance, but all things must develop in order to be completed. Thus, when yang is full, yin follows accordingly, and although yin may act in reverse, yang continues in its proper course. In terms of the structure of forms, heaven differentiates the earth, the earth differentiates all things, but only the "Dao" cannot be divided. At the end, all things return to the earth, the earth returns to heaven, and heaven returns to the Dao. Therefore, the gentleman values the Dao most.

有變則必有應也，故變於內者應於外，變於外者應於內，變於下者應於上，變於上者應於下也。天變而日應之，故變者從天，而應者法日也。是以日紀乎星，月會於辰，水生於土，火潛於石，飛者棲木，走者依草，心肺之相聯，肝膽之相屬無他,變應之道也。本乎天者親上，本乎地者親下，故變之與應，常反對也。

Whenever there is a change, there must be a response: if the inner part changes, the outer part responds; if the outer part changes, the inner part responds; if the lower part changes, the upper part responds; if the upper part changes, the lower part responds. Heaven changes first, and the sun follows in response, so the changing side submits to Heaven, and the responding side follows the sun. Therefore, the sun governs the stars as a standard, the moon and the stars meet and harmonize, water arises from the earth, fire is hidden in stones; flying creatures rest on trees, moving creatures dwell among grasses; the heart connects with the lungs, the liver relates to the gallbladder. There is no other reason for this; it is all based on the principle of change and response. The source in Heaven is closely connected to the upper part, and the source in Earth is closely connected to the lower part. Therefore, the changing side and the responding side are always in opposite positions.

陽交於陰，而生蹄角之類也。剛交於柔，而生根荄之類也。陰交於陽，而生羽翼之類也。柔交於剛，而生支干之類也。天交於地，地交於天，故有羽而走者，足而騰者，草中有木，木中有草也。各以類而推之，則生物之類不過是矣。走者便於下，飛者利於上，從其類也。陸中之物水中必具者，猶影像也，陸多走，水多飛者，交也。是故巨於陸者必細於水，巨於水者必細於陸也。

Heavenly Yang meets earthly Yin, producing creatures with hooves and horns; Heavenly Yang meets earthly Yin, producing plants with roots and stems; earthly Yin meets heavenly Yang, producing creatures with feathers and wings; earthly Yin meets heavenly Yang, producing branches and trunks. Heaven meets earth, and earth meets heaven, so there are creatures with feathers that can only walk, and creatures with feet that can leap; there are trees growing in grass, and grass growing among trees. Each category follows its own pattern. Creatures that walk are suited for movement on the ground, while creatures that fly are suited for ascending. Each follows its own kind. On land, there are certain creatures, and in water there are corresponding ones, like a shadow reflecting its shape. On land there are many walking animals, but in water there are many flying creatures, due to the interaction of heaven and earth. Therefore, creatures that are large on land are small in water, and creatures that are large in water are small on land.

虎豹之毛猶草也，鷹鸇之羽猶木也。木者星之子，是以果實像之。葉陰也，華實陽也。枝葉軟而根幹堅也。人之骨巨而體繁，木之乾巨而枝葉繁，應天地之數也。

The fur of tigers and leopards has patterns resembling grass; the feathers of eagles and hawks have shapes like the branches of trees. Trees are the offspring of stars, so the shape of their fruits is modeled after stars. Leaves belong to the yin, while flowers and fruits belong to the yang; branches and leaves are soft, while roots and trunks are firm. Human bones are coarse and the body has many limbs; the main trunk of a tree is coarse and has many branches, which corresponds to the fixed principle in the universe that 'the greater something is, the fewer its parts; the smaller something is, the more numerous its parts.'

動者體橫，植者體縱，人宜橫而反縱也。飛者有翅，走者有趾，人之兩手翅也,兩足趾也。飛者食木，走者食草，人皆兼之而又食飛走也。故最貴於萬物也。

A moving body is horizontal, a long body is vertical; humans should be like beasts moving horizontally, yet they stand upright. Creatures that fly have wings, those that walk have toes; human hands are like wings, and feet are like toes. Creatures that fly eat the fruits of trees, those that walk eat grass; humans eat both, and also consume what flies and walks, thus being the most exalted among all things.

體必交而後生，故陽與剛交而生心肺，陽與柔交而生肝膽，柔與陰交而生腎與膀胱，剛與陰交而生脾胃，心生目，膽生耳，脾生鼻，腎生口，肺生骨，肝生肉，胃生髓，膀胱生血，故乾為心，兌為脾，離為膽，震為腎，坤為血，艮為肉，坎為髓，巽為骨，泰為目，中孚為鼻，既濟為耳，頤為口，大過為肺，未濟為胃，小過為肝，否為膀胱。

The form must necessarily combine to produce something, so yang and strength combine to produce the heart and lungs, yang and flexibility combine to produce the liver and gallbladder, flexibility and yin combine to produce the kidneys and bladder, and strength and yin combine to produce the spleen and stomach. From the internal organs come the five senses and their physical forms: the heart produces the eyes, the gallbladder produces the ears, the spleen produces the nose, the kidneys produce the mouth, the lungs produce bones, the liver produces flesh, the stomach produces marrow, and the bladder produces blood. In terms of trigrams, Qian corresponds to the heart, Dui to the spleen, Li to the gallbladder, Zhen to the kidneys, Kun to blood, Gen to flesh, Kan to marrow, Xun to bones, Tai to the eyes, Zhongfú to the nose, Ji Ji to the ears, Yi to the mouth, Da Guo to the lungs, Wei Ji to the stomach, Xiao Guo to the liver, and Pǐ to the bladder.

天地有八象，人有十六象，何也？合天地而生人，合父母而生子，故有十六象也。心居肺，膽居肝，何也？言性者必歸之天，言體者必歸之地。地中有天，石中有火，是以心膽象之也。心膽之倒垂何也？草木者，地之體也。人與草木皆反生，是以倒垂也。

Heaven and Earth have only eight images, but humans have sixteen images. This is because humans are formed by combining Heaven and Earth, and by combining father and mother. When these two are multiplied together, humans have sixteen images. Why is the heart hidden in the lung and the gallbladder attached to the liver? When discussing "nature," it must be traced back to Heaven; when discussing "body," it must be traced back to Earth. The Earth contains Heaven, and stone contains fire. The heart and gallbladder are taken as symbols of this inclusion. Why are the heart and gallbladder hanging upside down? Grass and trees are the forms of Earth, and humans and grass trees are both born upside down, so the heart and gallbladder are also upside down.

口目橫而鼻耳縱，何也？體必交也。故動者宜縱而反橫，植者宜橫而反縱，皆交也。天有四時，地有四方，人有四支，是以指節可以觀天，掌文可以察地，天地之理具指掌矣，可不貴之哉！

The mouth and eyes are horizontal, while the nose and ears are vertical, which is why they are structured this way. This is because the body must have parts that intersect with each other. Therefore, things that should be long and vertical end up being horizontal, and things that should be horizontal end up being long, all due to the intersecting nature. Heaven has the four seasons, Earth has the four directions, and humans have four limbs. Thus, by observing the joints of the fingers, one can understand the changes of heaven's seasons, and by examining the patterns on the palms, one can comprehend the features of the Earth. The principles of heaven and earth are all contained within a person's hands, so how can we not hold them in high regard?

神統於心，氣統於腎，形統於首，形氣交而神主乎其中，三才之道也。人之四肢各有脈也，一脈三部，一部三候，以應天數也。心藏神，腎藏精，脾藏魂，膽藏魄。胃受物而化之，傳氣於肺，傳血於肝，而傳水穀於脬腸矣。

The spirit is governed by the heart, qi is governed by the kidney, and form is governed by the head. When form and qi meet, the spirit is in charge of them, which is the principle of the three categories of heaven, earth, and humanity. Each limb of a person has its own pulse, and one pulse is divided into three parts: cun, guan, and chi. Each part has three pulses: floating, middle, and deep, corresponding to the numbers of heaven. The heart holds the spirit, the kidney holds the essence, the spleen holds the soul, and the gallbladder holds the魄. The stomach receives food and digests it, sends qi to the lungs, sends blood to the liver, and then sends the residue of food and drink to the bladder and intestines.

天圓而地方，天南高而北下。是以望之如倚蓋，然地東南下，西北高。是以東南多水，西北多山也。天覆地，地載天，天地相函。故天上有地，地上有天。

Heaven is round and Earth is square. Heaven is high to the south and low to the north, so it appears like a tilted canopy. Earth is low in the southeast and high in the northwest, so there is more water in the southeast and more mountains in the northwest. Heaven covers Earth, and Earth supports Heaven. Heaven and Earth include each other, so there is Earth in Heaven and Heaven in Earth.

天渾。渾於上而不可測也。故觀斗數以占天也。斗之所建，天之所行也。魁建子，杓建寅，星以寅為晝也。斗有七星，是以晝不過乎七分也。天行所以為晝夜，日行所以為寒暑，夏淺冬深，天地之交也。左旋右行，天日之交也。

The heavens are a complete whole, high and vast above, beyond measurement, so we can only observe the degrees of the Big Dipper to predict celestial phenomena. The direction pointed by the handle of the Big Dipper is where the sky has reached. When the handle of the Dipper points to the Zi position and the spoon points to the Yin position, the star calendar begins the day with Yin and counts it as day. The Big Dipper has seven stars, so the portion of the day does not exceed seven parts. The movement of the heavens causes day and night, and the movement of the sun causes cold and heat; summer is when the sun moves shallowly, and winter is when the sun moves deeply, which is the manifestation of the interaction between heaven and earth; the heavens rotate to the left while the sun moves to the right, which is the manifestation of the interaction between heaven and the sun.

日朝在東，夕在西，隨天之行也。夏在北，冬在南，隨天之交也。天一周而超一星，應日之行也。春酉正，夏午正，秋卯正，冬子正，應日之交也。

The sun rises in the east and sets in the west, following the movement of the celestial bodies; in summer it tends to the north, and in winter to the south, following the meeting of heaven and earth. When the heavens complete a full cycle, they pass through an additional star position, which corresponds to the sun's movement. In spring, the sun is at the酉 position, in summer at the午 position, in autumn at the卯 position, and in winter at the子 position, which corresponds to the sun's meeting points.

日以遲為進，月以疾為退，日月一會而加半日減半日，是以為閏餘也。日一大運而進六日，月一大運而退六日，是以為閏差也。日行陽度則盈，行陰度則縮，賓主之道也。月去日則明生而遲，近日則魄生而疾，君臣之義也。

The sun is considered to be advancing when it moves slowly, and the moon is considered to be retreating when it moves quickly. Each time the sun and moon meet, the sun gains half a day and the moon loses half a day, which forms the concept of 'leap remainder'. The sun advances six days in one great cycle, while the moon retreats six days in one great cycle, which forms the concept of 'leap difference'. When the sun moves through yang degrees, it becomes full; when it moves through yin degrees, it becomes diminished, which reflects the principle of guest and host interacting. When the moon is far from the sun, it produces brightness and moves slowly; when it is close to the sun, it produces darkness and moves quickly, which reflects the principle of ruler and minister following each other.

陽消則生陰，故日下而月西出也。陰盛則敵陽，故月望而東出也。天為父，日為子，故天左旋，日右行。日為夫，月為婦，故日東出，月西生也。日月之相食，數之交也。日望月則月食，月掩日則日食，猶水火之相剋也。是以君子用智，小人用力。

When yang wanes, yin arises, so when the sun sets in the west, the moon appears in the west. When yin becomes full, it is strong enough to resist yang, so on the full moon day, the moon rises in the east. Heaven is the father, the sun is the son, so heaven rotates to the left while the sun moves to the right. The sun is the husband, the moon is the wife, so the sun rises in the east while the moon shines in the west. The mutual eclipses of the sun and moon result from their paths crossing: when the sun and moon are exactly opposite, the moon is eclipsed; when the moon covers the sun, the sun is eclipsed, just as water and fire mutually control each other. Therefore, the virtuous person acts with wisdom, while the petty person acts with force.

日隨天而轉，月隨日而行，星隨月而見，故星法月，月法日，日法天。天半明半晦，日半贏半縮，月半盈半虧，星半動半靜，陰陽之義也。天晝夜常見，日見於晝，月見於夜而半不見，星半見於夜，貴賤之等也。月晝可見也，故為陽中之陰，星夜可見也，故為陰中之陽。

The sun follows the heavens in its movement, the moon follows the sun, and the stars follow the moon in their appearance. Therefore, stars take their pattern from the moon, the moon from the sun, and the sun from the heavens. The heavens are half bright and half dark, the sun is half full and half diminished, the moon is half full and half waning, and the stars are half active and half still. All these are manifestations of the principle of yin and yang being balanced. The heavens are visible day and night, the sun is only visible during the day, the moon is visible at night but not always, and the stars are only visible half the time at night. This reflects the hierarchy of respect and status. The moon can be seen during the day, so it is yin within yang; the stars are only visible at night, so they are yang within yin.

天奇而地耦，是以占天文者，觀星而已，察地理者，觀山水而已，觀星而天體見矣，觀山水而地體見矣。天體容物，地體負物，是故體幾於到也。極南大暑，極北大寒，故南融而北結，萬物之死地也。夏則日隨斗而北，冬則日隨斗而南，故天地交而寒暑和，寒暑和而物乃生焉。

Heaven's numbers are odd, and Earth's numbers are even. Therefore, those who study celestial phenomena only need to observe the stars; those who examine geographical features only need to look at mountains and rivers. Observing the stars reveals the form of Heaven, and observing mountains and rivers reveals the form of Earth. The form of Heaven can contain all things, and the form of Earth can support all things. Therefore, considering only their forms, they are almost close to the Dao. The southernmost point is extremely hot, and the northernmost point is extremely cold. The south melts, and the north solidifies; these are all the death places of all things. In summer, the sun follows the Big Dipper to the north, and in winter, the sun follows the Big Dipper to the south. Thus, Heaven and Earth meet, and the cold and heat balance, allowing all things to grow.

天以剛為德，故柔者不見，地以柔為體，故剛者不生，是以震，天之陰也。巽，地之陽也。有陽而陰效之，故至陰者辰也，至陽者日也，皆在乎天，而地則水火而已，是以地上皆有質之物。陰伏陽而形質生，陽伏陰而性情生，是以陽生陰，陰生陽，陽克陰，陰克陽。陽之不可伏者，不見於地。陰之不可克者，不見於天。伏陽之少者，其體必柔，是以畏陽而為陽所用。伏陽之多者，其體必剛，是以御陽而為陰所用，故水火動而隨陽，土石靜而隨陰也。

Heaven is characterized by strength and uprightness, so its soft aspect is not visible. Earth is characterized by softness and compliance, so its strong aspect does not manifest on the earth. Therefore, Zhen (Thunder) is the yin within Heaven, and Xun (Wind) is the yang within Earth. Always the yang comes first, and yin follows by imitating it. Thus, the extreme of yin is Chen (Earth Dragon), and the extreme of yang is the sun, both existing in Heaven. As for Earth, there are only water and fire, so the surface of the earth is filled with tangible things. Yin conceals yang, and form and substance are generated; yang conceals yin, and nature and emotion are generated. Therefore, yang generates yin, and yin generates yang; yang overcomes yin, and yin also overcomes yang. That yang which cannot be concealed does not appear on the earth; that yin which cannot be overcome does not appear in Heaven. The yang that is concealed is less, so its body is soft and it fears yang and is used by yang; the yang that is concealed is more, so its body is strong and it can resist yang and is used by yin. Therefore, water and fire are active and follow yang, while earth and stone are still and follow yin.

陽生陰，故水先成。陰生陽，故火後成。陰陽相生也，體性相須也。是以陽去則陰竭，陰盡則陽滅。金火相守則流，火木相得則然，從其類也。水遇寒則結，遇火則竭，從其所勝也。

Yang produces Yin, so water first takes form; Yin produces Yang, so fire later takes form. Yin and Yang generate each other mutually, and body and nature depend on each other. Therefore, if Yang departs from Yin, Yin becomes exhausted; if Yin reaches its limit, Yang is extinguished. Metal and fire remain together, causing metal to melt; fire and wood meet, causing wood to burn, each following its own kind. Water meets cold air and freezes, meets fire and dries up, all yielding to the one that overcomes it.

陽得陰而為雨，陰得陽而為風，剛得柔而為雲，柔得剛而為雷，無陰則不能為雨，無陽則不能為雷。雨柔也，而屬陰，陰不能獨立，故待陽而後興。雷剛也，而屬體，體不能自用，必待陽而後發也。

When Yang meets Yin, rain is formed; when Yin meets Yang, wind is formed; when strength meets flexibility, clouds are formed; when flexibility meets strength, thunder is formed. Without Yin, rain cannot fall; without Yang, thunder cannot occur. Rain is flexible and belongs to Yin; Yin cannot exist alone, so it waits for Yang to arise. Thunder is strong and belongs to the body; the body cannot act on its own, so it waits for Yang to initiate its movement.

至哉文王之作易也，其得天地之用乎？故乾坤交而為泰，坎離交而為既濟也。乾生於子，坤生於午，坎終於寅，離終於申，以應天之時也。置乾於西北，退坤於西南，長子用事而長女代母，坎離得位，震兌為耦，以應地之方也，王者之法其盡於是矣！

King Wen's creation of the Book of Changes is truly remarkable, surely because he deeply understood the principles of the heavens and earth. The Qian and Kun trigrams intersect to form the Tai卦, while the Kan and Li trigrams intersect to form the Ji Ji卦. The Qian trigram originates from the Zi position, and the Kun trigram originates from the Wu position. The Kan trigram concludes at the寅 position, and the Li trigram concludes at the申 position, used to correspond with the heavenly sequence of time. Additionally, the Qian trigram is placed in the Northwest, while the Kun trigram is positioned in the Southwest. The eldest son Zhen trigram takes charge, and the eldest daughter Xun trigram takes the place of the mother, with Kan and Li each occupying their proper positions. The Zhen and Dui trigrams form pairs, used to correspond with the earthly directions. This is where the principles of governance for a ruler managing the world are fully embodied.

乾坤天地之本，坎離天地之用，是以易始於乾坤，中於坎離，終於既未濟。而否泰為上經之中，咸恆當下經之首，皆言乎其用也。坤統三女於西南，乾統三男於東北，上經起於三，下經終於四，皆交泰之義也。故易者用也。乾用九，坤用六，大衍用四十九，而潛龍勿用也。大哉用乎！吾於此見聖人之心矣。

Heaven and Earth are the fundamental principles, while Kan and Li represent their functions. Therefore, the Book of Changes begins with Qian and Kun, places Kan and Li in the center, and concludes with Ji Ji and Wei Ji. The Yu Tai (Obstruction and Prosperity) are in the middle of the Upper Canon, and Xian and Heng are at the beginning of the Lower Canon. All these discuss the concept of "use" (yong). Kun governs the three female trigrams located in the Southwest, while Qian governs the three male trigrams located in the Northeast. The Upper Canon starts with "three" and the Lower Canon ends with "four," both containing the meaning of Heaven and Earth interacting harmoniously. Therefore, the Book of Changes discusses "use": Qian uses nine, Kun uses six, the Great Derivation uses forty-nine, and the initial line, Chou Ji, specifically mentions the hidden dragon that should not be used. The significance of "use" is profound! From here, I see the intention of the sages.

乾坤交而為泰，變而為雜卦也。乾坤坎離為上篇之用，兌艮震巽為下篇之用也。頤中孚大小過為二篇之正也。易者，一陰一陽之謂也。震兌始交者也，故當朝夕之位。離坎交之極者也，故當子午之位。巽艮雖不交而陰陽猶雜也。故當用中之偏位。乾坤純陰陽也，故當不用之位。

Heaven and Earth combine to form the卦 of Tai, and further changes lead to the various hexagrams listed in the Zage. The hexagrams Qian, Kun, Kan, and Li belong to the upper section, while Dui, Gen, Zhen, and Xun belong to the lower section. Yi, Zhongfú, Daguò, and Xiaoguò are the correct hexagrams shared by both upper and lower sections. The Book of Changes refers to the principle of one yin and one yang. Zhen and Dui are hexagrams representing the initial meeting of yin and yang, hence they occupy the eastern and western positions. Li and Kan are hexagrams representing the extreme meeting of yin and yang, hence they occupy the southern and northern positions. Xun and Gen, although not directly meeting, still contain a mixture of yin and yang, hence they occupy positions that are usable but slightly off-center. Qian and Kun are pure yang and pure yin, hence they occupy positions that are present but not used.

乾坤縱而六子橫，易之本也。震兌橫而六卦縱,易之用也。天之陽在南而陰在北，地之陰在南而陽在北，人之陽在上而陰在下，既交則陽下而陰上。辰數十二，日月交會謂之辰。辰,天之體也，天之體，無物之氣也。

The trigrams Qian (Heaven) and Kun (Earth) are arranged vertically, with the six other trigrams placed horizontally, which represents the fundamental nature of the Book of Changes. The trigrams Zhen (Thunder) and Dui (Lake) are placed horizontally, with the remaining six trigrams arranged vertically, which represents the functional aspects of the Book of Changes. The yang of Heaven is located to the south, while the yin is located to the north; the yin of Earth is located to the south, while the yang is located to the north; in humans, the yang is above and the yin is below. When they combine, the yang descends to the lower position and the yin ascends to the upper position. The number of Chen is twelve, and the place where the sun and moon meet is called Chen. Chen represents the form of Heaven, and the form of Heaven originally consists of a mass of invisible qi.

天之陽在南，故日處之。地之剛在北，故山處之，所以地高西北，天高東南也，天之神棲乎日，人之神發乎目，人之神寤則棲心，寐則棲腎，所以象天，此晝夜之道也。雲行雨施，電發雷震，亦各從其類也。吹噴吁呵呼，風雨雲霧雷，言相類也。萬物各有太極兩儀四象八卦之次，亦有古今之象。雲有水火土石之異，他類亦然。

Heaven's yang is in the south, so the sun resides there; earth's strength is in the north, so mountains and hills are there. Therefore, the terrain is high in the northwest and low in the southeast, while the sky's trend is high in the southeast and low in the northwest. The divine spirit of heaven dwells on the sun, and the divine spirit of man manifests in the eyes; when the human spirit is awake, it resides in the heart, and when asleep, it resides in the kidney. This is taking the form of heaven, which is the reason for day and night. Clouds drift, rain falls, lightning flashes, and thunder rumbles, each following its own category. The five kinds of breaths—blow, spray, sigh, exhalation, and shout—are similar to wind, rain, clouds, mist, and thunder. All things have their own levels of the Taiji, two principles, four images, and eight trigrams, and also have their own ancient and modern forms. Clouds are classified as belonging to water, fire, earth, or stone, and other things are also like this.

二至相去東西之度凡一百八十，南北之度凡六十。冬至之月，所行如夏至之日。夏至之月，所行如冬至之日。四正者，乾坤坎離也。觀其象無反覆之變，所以為正也。陽在陰中陽逆行，陰在陽中陰逆行，陽在陽中，陰在陰中，則皆順行。此真至之理，按圖可見之矣。草類之細入於坤。五行之木，萬物之類也。五行之金，出乎石也。故水火土石不及金木，金木生其間也。

The distance between the winter solstice and the summer solstice is 180 degrees in the east-west direction and 60 degrees in the north-south direction. In the month of the winter solstice, the moon's path is like that of the sun at the summer solstice; in the month of the summer solstice, the moon's path is like that of the sun at the winter solstice. The term "four cardinal directions" refers to Qian, Kun, Kan, and Li. When observing their trigrams, they remain unchanged even when reversed, hence they are called cardinal. When yang is in yin, yang moves in reverse; when yin is in yang, yin moves in reverse. When yang is in yang and yin is in yin, both move in the normal direction. This is a very clear principle, which can be understood by referring to the diagram of the primordial structure. The smallest grasses are classified under Kun. Among the Five Phases, wood belongs to the category of all things; metal comes from stone. Therefore, water, fire, earth, and stone do not necessarily relate to metal and wood, which are merely derived from these four.

得天氣者動，得地氣者靜。陽之類圓，成形則方。陰之類方，成形則圓。木之枝幹，土石之所成也，所以不易。葉花，水火之所成，故變而易也。

Those that receive the heavenly energy are active, while those that receive the earthly energy are tranquil. Those of yang nature tend toward roundness, but once they take form, they become square. Those of yin nature tend toward squareness, but once they take form, they become round. The branches and trunks of trees are formed from the consolidation of earth and stone energies, hence they are firm and unchanging. The leaves and flowers are formed from the consolidation of water and fire energies, hence they change constantly with the seasons.

東赤，南白，西黃，北黑，此正色也。驗之於曉午暮夜之時，可見之矣。冬至之子中，陰之極。春分之卯中，陽之中。夏至之午中，陽之極。秋分之酉中，陰之中。凡三百六十，中分之則一百八十，此二至二分相去之數也。

The east is red, the south is white, the west is yellow, and the north is black; these are the true colors of the four directions. By observing at dawn, noon, dusk, and midnight, one can see this clearly. On the winter solstice, the sun is at the center of the zodiac sign zi, which is the extreme of yin; on the spring equinox, it is at the center of the zodiac sign mao, which is the midpoint of yang; on the summer solstice, it is at the center of the zodiac sign wu, which is the extreme of yang; and on the autumn equinox, it is at the center of the zodiac sign you, which is the midpoint of yin. The entire celestial circle is 360 degrees. If it is split in half, it becomes 180 degrees, which is the measure of the distance between the two solstices and two equinoxes.

陽中有陰，陰中有陽，天之道也。陽中之陽，日也，暑之道也。陽中之陰，月也，以其陽之類，故能見於晝。陰中之陽，星也，所以見於夜。陰中之陰，辰也，天壤也。辰之於天猶天地之體也，地有五行，天有五緯，地止有水火，天復有日月者，月為真水，日為真火，陰陽真精，是生五行，所以天地之數各五，陽數獨盈於七也。是故五藏之外又有心包，絡命門而七者，真心離火，命門坎水，五藏生焉，精神之主，性命之根也。

Heaven contains Yin and Yin contains Yang, which is the principle of Heaven. Yang within Yang is the sun, governing the heat of summer; Yang within Yin is the moon, which still belongs to the category of Yang, so it can be seen during the day. Yin within Yin is the stars, which appear only at night. Yin within Yin is also called Chen, which is the empty space in the heavens. Chen to Heaven is like the body to the universe. On earth there are the five elements of water, fire, earth, wood, and metal; in the heavens there are the five bright stars. The earth has only water and fire, but the heavens have the sun and moon as well: the moon is true water, the sun is true fire. This true essence of Yin and Yang gives rise to the five elements. Therefore, both Heaven and Earth have five numbers, but the number of Yang is greater, making it seven. Therefore, in addition to the five internal organs of the human body, there are the heart wrapper and the life gate, making a total of seven. The true heart belongs to the fire element, and the life gate belongs to the water element. The five internal organs arise from these, and they are the masters of spirit and the roots of life and death.

乾者乾之義，陽也。支者枝之義，陰也。乾十而支十二，是陽數中有陰，陰數中有陽也。魚者水之族也，蟲者風之族也。目口凸而耳鼻竅，竅者受聲嗅氣，物或不能閉之，凸者視色別味，物則能閉之也，四者雖象於一，而各備其四矣。水者火之地，火者水之氣。黑者白之地,寒者暑之地。

"The term 'Gan' (Heavenly Stem) refers to the trunk of a tree, which is yang; 'Zhi' (Earthly Branch) refers to the branch of a tree, which is yin. There are ten Heavenly Stems and twelve Earthly Branches, showing that yang contains yin and yin contains yang. Fish belong to the category of water, and insects belong to the category of wind. The eye and mouth are protruding, while the ear and nose are hollow openings: the hollow openings are used to receive sound and smell, and external things may block them; the protruding parts are used to see colors and taste, and external things can close them. These four, though each representing one thing, each contain four functions. Water is the dwelling place of fire, and fire is the vapor of water; black is the dwelling place of white, and cold is the dwelling place of heat."

草伏之獸毛如草之莖，林棲之鳥羽如林之葉，類使之然也。石之花，鹽消之類也。水之物無異乎陸之物，各有寒熱之性，大較則陸為陽中之陰，而水為陰中之陽。日月星辰共為天，水火土石共為地，耳目鼻口共為首，髓血骨肉共為身，此乃五之數也。

Wild animals hiding in grass have fur resembling the stems of grass; birds resting in the forest have feathers like the leaves of the forest: all these are examples of things resembling their kind. Flowers growing on stones are actually substances like salt and nitrate. The creatures in water and those on land are not fundamentally different, each having their own cold or hot nature; generally speaking, land belongs to the yin within yang, and water belongs to the yang within yin. The sun, moon, stars, and constellations together form the heavens; water, fire, earth, and stone together form the earth; the ear, eye, nose, and mouth together form the head; marrow, blood, bones, and flesh together form the body: all these are included within the number 'five'.

火生於無，水生於有。辰至日為生，日至辰為用，蓋順為生而逆為用也。易有三百八十四爻，真天文也。

Fire is generated from "nothingness," while water is generated from "somethingness." Moving from Chen to the day represents the order of generation, while moving from the day to Chen represents the order of application; generally speaking, counting in the forward direction signifies generation, and counting in the reverse direction signifies application. The Book of Changes contains 384 lines, which is truly the writing of heaven.