the Luo Writing

古洛書，陰陽五行錯亂，陰陽五行蹤整。

At the beginning of the volume, two ancient Luo Writing diagrams are listed: one marked "yin and yang five phases are disordered," depicting the chaos of the five phases mutually controlling each other after the Later Heaven; the other marked "yin and yang five phases are restored" (where "踪" means to summarize and organize), depicting the scene of reorganizing the disordered five phases and returning yang from within yin.

洛書者，陰陽錯綜，五行逆運，有為變化之道也。大禹治水時，有神龜出洛河，其背有文，九文近頭，一文近尾，三文近左肋，七文近右肋，四文近左肩，二文近右肩，六文近右足，八文近左足，五文在背中，其位九，象九宮，中五又象太極，中一文又象一氣；其形方，方象地。

The Luo Writing discusses the interweaving of yin and yang, the reverse movement of the Five Phases, and the path of action leading to transformation. When Da Yu was controlling the floods, a divine turtle emerged from the Luo River, with patterns on its back: nine at the head, one at the tail, three on the left side, seven on the right side, four on the left shoulder, two on the right shoulder, six on the right foot, eight on the left foot, and five in the center of its back. It has nine positions, symbolizing the 'Nine Palaces'; the five in the center symbolizes the Taiji, and the central pattern symbolizes the primordial qi. Its shape is square, symbolizing the earth.

洛書，蓋取逆克之理。逆克者，以陰克陽，右行也。故中士克北方水，北方水克西方火，西方火克南方金，南方金克東方木，東方木克中央土。陰前陽後，陰靜陽動，靜以制動，以克為主，收斂成就之功也。收斂成就，乃金火之功，火以煉之，金以刑之，故金居火位，火居金位，金火同宮，而萬物無不借賴，陶熔成就矣。

The Luo Writing employs the principle of "reverse overcoming."the so-called reverse overcoming means using yin to overcome yang, moving to the right. Therefore, the central earth overcomes the northern water, the northern water overcomes the western fire, the western fire overcomes the southern metal, the southern metal overcomes the eastern wood, and the eastern wood overcomes the central earth. Yin comes first and yang follows, with yin being still and yang being active. Using stillness to control activity, and overcoming through restraint, this is the practice of gathering and achieving results. The gathering and achieving results depend on the functions of metal and fire: using fire to melt and using metal to shape. Hence, in the Luo Writing, metal is placed at the position of fire and fire at the position of metal. Metal and fire are together in one palace, and all things rely on this process of forging and melting to be formed.

金火陰陽具錯，水木陽不動而陰錯者，金火克而水木生氣收斂也。克之正所以全生，逆之正所以成順，故外錯克而中綜生。錯者，錯亂也。陰陽錯亂於外而相剋也。綜者，總整也。陰陽總整於中而相生也。錯中有綜，借陰復陽，後天中返先天之道，不在是乎？

Gold and fire have their yin and yang intermingled, but water and wood have only the yin positions intermingled while the yang positions remain still. This is because when gold and fire exert control and restriction, the life qi of water and wood recedes inward. To control is to nurture its vitality; to act against is to achieve harmony. Therefore, the outer layer is intermingled and mutually restrictive, while the inner part is integrated and mutually nourishing. "错" means disorder, referring to the yin and yang being disordered and mutually restrictive on the outer layer; "综" means integration, referring to the yin and yang being gathered and harmonized in the center, mutually supporting each other. Disorder contains integration; using yin to restore yang — is not the path from Later Heaven back to Earlier Heaven precisely here?

人自有生以後，陽極陰生，五行錯亂，陰陽不交，彼此戕害，真者埋沒，假者張狂，七情六慾，般般倶有，五蘊八識，件件皆全，百憂感其心，萬事勞其形，以苦為樂，以假作真，本來面目全失，如書，陰水克陽火，陰火克陽金，陰金克陽木，陰木克陽土，陰土克陽水之象。書有五無十者，陰土錯外去克水也。

After birth, when yang reaches its peak, yin arises. The Five Phases become disordered, yin and yang fail to harmonize, and they harm each other. The true is buried, while the false becomes rampant. The seven emotions and six desires are all present; the five aggregates and eight consciousnesses are all complete. Hundreds of worries disturb his mind, and ten thousand affairs exhaust his body. He takes suffering as joy and falsehood as truth, losing his original nature. This is just like the Luo Writing, where yin water overcomes yang fire, yin fire overcomes yang metal, yin metal overcomes yang wood, yin wood overcomes yang earth, and yin earth overcomes yang water. The Luo Writing only has five elements, not ten, because yin earth has moved to the outer layer to overcome water.

天有好生之德，借神龜洩露返還之道。使人人歸家認祖，在性命根本上著腳耳。根本在於何處？即中五之中一文，所謂元牝之門者是也。這個門，生之在此，死之在此，順之在此，逆之在此，五行錯亂分散亦在此，五行總整攢簇亦在此。

Heaven has a virtue of cherishing life, and through the divine turtle, it revealed the path of "returning to the original heaven" (returning from the later heaven to the earlier heaven), so that all people may return to their ancestral roots and establish themselves at the fundamental level of life and destiny. Where is this fundamental? It lies in the central five numbers, specifically the mark known as the "gate of the primordial female and male." This gate: birth occurs here, death occurs here; proceeding in the normal order happens here, and reversing the cultivation also happens here; the disorder and dispersion of the five phases occur here, and the consolidation and gathering of the five phases also occur here.

蓋此處有天地之根，有仁義禮智之信也。因其有仁義禮智之信，錯之能以綜，散之能以合。失此信，則五元皆傷、五物皆發，仁義禮智之性，變而為喜怒哀樂之性；守此信，則五元皆生、五物皆化，喜怒哀樂之性，變而為仁義禮智之性。

Because this place has the root of heaven and earth, and the principle of "trust" that unifies benevolence, righteousness, propriety, wisdom, and sincerity. Because of this trust, disorder can be restored and dispersion can be reassembled. If this trust is lost, the five elements will all be harmed and the five substances will all become active, transforming the innate nature of benevolence, righteousness, propriety, wisdom, and sincerity into the emotional tendencies of joy, anger, sorrow, and joy. But if this trust is maintained, the five elements will all flourish and the five substances will be transformed, turning the emotional tendencies of joy, anger, sorrow, and joy back into the innate nature of benevolence, righteousness, propriety, wisdom, and sincerity.

書中五者，仁義禮智，皆本於信也。外四十者，以信而運仁義禮智也。信於仁，則能仁；信於義，則能義；信於禮，則能禮；信於智，則能智。一信而仁義禮智，無不隨心變化矣。

The central number five in the Luo Writing represents the principle of "trust" as the foundation of benevolence, righteousness, propriety, and wisdom. The total of the outer numbers is forty, indicating that trust is used to operate and transform benevolence, righteousness, propriety, and wisdom. If one is sincere and does not deceive in benevolence, one can achieve benevolence; if one is sincere and does not deceive in righteousness, one can achieve righteousness; if one is sincere and does not deceive in propriety, one can achieve propriety; if one is sincere and does not deceive in wisdom, one can achieve wisdom. With just this trust, benevolence, righteousness, propriety, and wisdom can all change and manifest according to one's will.

變化之道，即後天中返先天之道，即書錯中有綜。三五合一之象，五行有陰有陽，只有二五，並無三五。所謂三五者，就中五三家之數論之也。中五共五文，北第一文為水。西第二文為火，東第三文為木，南第四文為金，中第五文為土。木生火為一家，積數二三為一五；金生水為一家，積數一四為一五；土居中央為一家，積數自為一五。三家相見，是謂三五合一。

This changeable path is the path of returning from Later Heaven to Earlier Heaven. It is the image of the Luo Writing, where there is a comprehensive unity within the differences, and the unity of three and five. The Five Phases have both yin and yang. Originally, there are only two fives, yin and yang, and not three fives. The term 'three and five' refers to the division of the central five into three families. The central five consists of five lines: the first line to the north represents water, the second to the west represents fire, the third to the east represents wood, the fourth to the south represents metal, and the fifth in the center represents earth. Wood generates fire, forming one family, and two plus three make five; metal generates water, forming another family, and one plus four make five; earth is in the center and forms its own family, itself being five. When these three families come together, it is called 'three and five united'.

三五合一，總是一陰一陽，二五之精，妙合而一之，二五合一，總是陰中返陽，一五攢簇而一之，一五攢簇，渾渾淪淪，循環無端，無聲無臭，何有一五，何有二五，更何有三五乎？

Three and five combine into one, ultimately amounting to the unity of yin and yang. The essence and mystery of the two fives are skillfully merged into one. When the two fives combine, it is ultimately about returning yang from within yin, gathering one five into a whole. When this single five is gathered, it becomes a complete and unified whole, flowing continuously without beginning or end, silent and odorless. At that point, where is there any distinction of one five, two fives, or three fives?

後天中返先天之道，即於陰五行中返還陽五行，復歸於一氣耳。返之之道，莫先返乎信。老子云：恍兮惚兮，其中有物；窈兮冥兮，其中有精，其精甚真，其中有信。此信即先天來復之信。

The path to return to the Earlier Heaven within the Later Heaven is simply to return from the Yin Five Phases to the Yang Five Phases, and to rejoin into one qi again. To return, nothing is more important than first returning to the "trust" or "faith." The Tao Te Ching, Chapter 21, says: "Vague and indistinct, yet within it there is something tangible; deep and dark, yet within it there is vital energy. That vital energy is extremely real, and within it there is the trustworthy principle." This "trust" is the message of the true Yang of the Earlier Heaven returning again.

此信一復，戊土發現，內有主宰，萬緣皆空，諸慮俱息，則不哀而生智，信中生智，是戊土克癸水，而水返陽矣。水返陽而智本於信，智不妄用，無貪無求，心平氣和，而樂真而有禮，智中出禮，是壬水克丁火，而火返陽矣。火返陽而禮本於智，和而不同，非禮不履，燥氣悉化，則不怒而成義。

When this message came back, the "Wu Earth" (Earlier Heaven true meaning) appeared, bringing about a master, and all attachments became empty, all thoughts ceased, so sorrow ceased and wisdom arose—wisdom born from trust, this is Wu Earth overcoming Gui Water, and water returned to the yang position. Water returning to yang, wisdom is based on trust, wisdom is not misused, without greed or desire, the mind is calm and peaceful, thus transforming false joy into true joy and harmonizing with propriety—propriety born from wisdom, this is Ren Water overcoming Ding Fire, and fire returned to the yang position. Fire returning to yang, propriety is based on wisdom, able to be harmonious without being fickle, doing nothing that is not proper, all impatience and anger vanished, thus anger ceased and righteousness was achieved.

禮中出義，是丙火克辛金，而金返陽矣。金返陽而義本於禮，義不過偏，通權達變，循規蹈矩，則喜善而藏仁。義中生仁，是庚金克乙木，而木返陽矣。木返陽而仁本於義，仁不過懦，至善無惡，誠一不二，則無慾而有信，仁中行信，是甲木克己土，而土返陽矣。土返陽而信本於仁，止於其所，而不動不搖，真土現象，假土自靜，戊己相合，喜、怒、哀、樂皆歸無慾，仁、義、禮、智皆歸一信。

From ritual arises righteousness, which is Bing fire overcoming Xin metal, and the metal returns to the yang position. When metal returns to yang, righteousness takes ritual as its foundation, and acting with righteousness does not become extreme; it can be flexible and adaptable while still following proper conduct, thus preferring good deeds and containing benevolence within — from righteousness arises benevolence, which is Geng metal overcoming Yi wood, and the wood returns to the yang position. When wood returns to yang, benevolence takes righteousness as its foundation, and acting with benevolence does not become weak; it is pure goodness without evil, sincere and consistent, thus free from desire and possessing trust — from benevolence arises trust, which is Jia wood overcoming Ji earth, and the earth returns to the yang position. When earth returns to yang, trust takes benevolence as its foundation, remaining steady in its proper position, unmoving and unshaken; the true earth (Earlier Heaven's true intent) manifests its form, and the false earth (Later Heaven's false intent) naturally becomes still. Wu and Ji earth combine, and desires such as joy, anger, sorrow, and joy all return to the state of no desire; rites, righteousness, propriety, and wisdom all return to one trust.

五氣朝元，後天五物，皆聽命於五元，四象和合，五行一氣，三五合一，結成聖胎，渾然天理，人慾不生，還原返本，歸根復命，依然是生初本來面目。

At this stage it is called "Five Qi Converging to the Original Essence": the five elements of the Later Heaven obey the five primal essences of the Earlier Heaven. The four images harmonize, the five phases merge into one qi, three and five unite, forming the "Holy Embryo" (the embryonic form of attaining enlightenment). It is a complete unity of heavenly principle, with human desires no longer arising, returning to the original nature, reverting to the source, and once again being in the original state at birth.

如書，陽五行居於正位，陰五行居於偏位，錯中有綜也。錯中有綜，陰中返陽，金丹有象。在儒，則謂明善復初；在釋，則謂摩河般若波羅密。摩河者，華言大也。般若者，華言智慧也。波羅密者，華言登彼岸也。以大智慧登彼岸，亦明善復初，還原返本之義。三教聖人，皆不外此。

Just as in the Luo Writing, the yang Five Phases are located in the four cardinal positions, while the yin Five Phases are in the four corner positions, this is called "错中有综" (a mixture of error and completeness). "错中有综" means returning yang from yin, thus giving the golden elixir a form. In Confucianism, this is called "明善复初" (realizing goodness and returning to the beginning), and in Buddhism, it is called "摩诃般若波罗蜜" (Great Wisdom to the Other Shore). "摩诃" means "great" in Chinese, "般若" means "wisdom," and "波罗蜜" means "reaching the other shore." Using great wisdom to reach the other shore means the same as realizing goodness and returning to the beginning, or returning to one's original nature. The sages of Confucianism, Buddhism, and Taoism all speak within this scope.

逆運妙理，金丹有為之道，全以逆運，故曰七返九還、金液大還丹。七為陽火之數，火居金位，火運金而入庫返真；九為陽金之數，金居火位，金遇火而生明還元。火返真而後天之氣悉化，金還元而先天之氣逆回，生生不息。仁義禮智，本於一信，金木水火，歸於中土。五行攢簇，洛書已返成河圖矣。

The secret of reverse operation is the practice of the "active" path of the golden elixir. It entirely relies on reversing the flow, hence it is called "seven returns and nine returns, great golden elixir return." Seven represents the number of yang fire, and in the Luo Writing, fire is placed in the position of metal, so fire transforms metal and leads it to return to its true essence. Nine represents the number of yang metal, and in the Luo Writing, metal is placed in the position of fire, so metal meets fire and produces brightness, returning to its original essence. When fire returns to its true form, the later heaven's qi is completely transformed. When metal returns to its original essence, the earlier heaven's qi reverses back, thus continuing endlessly. Benevolence, righteousness, propriety, and wisdom all take "trust" as their foundation. Metal, wood, water, and fire all return to the central earth. When the five elements gather together, the Luo Writing has already returned to the Yellow River Chart.

有為事畢，無為事彰，再加向上工夫，修河圖妙理，了先天為無自然之功，可以神化不測矣。修道者能於洛書錯綜變化處，鑽破個孔竅，於中心一文處立定腳根，逆而修之，何患五行不能攢簇，陰陽不能和合，金丹不能凝結，性命不能俱了乎？

After completing the affairs of "having action," the affairs of "non-action" will naturally manifest; adding another layer of upward effort, practicing the profound principles of the Yellow River Chart, and achieving the principle of natural non-action to complete the Earlier Heaven aspect, one can attain miraculous transformations that are unpredictable. If a practitioner of the Way can break through a hole in the intricate changes of the Luo Writing and firmly establish themselves on the central line, proceeding in the reverse direction, how can they worry about the Five Phases not gathering, yin and yang not harmonizing, the golden elixir not condensing, and both life and nature not being fully realized?

河圖形圓，陰陽合一，五行一氣，無為順生自然之道。洛書形方，陰陽錯綜，五行剋制，有為逆運變化之道。圓以象天，一氣流行，渾然天理，無修無證，從太極中安身，所以了性。方以象地，兩儀變化，天人合發，有增有減，在陰陽中造作，所以了命。

The Yellow River Chart is circular in shape, with yin and yang combined into one, and the Five Phases all unified as a single qi. It represents the path of non-action, natural development, and spontaneity. The circular form symbolizes heaven, where a single qi flows continuously, embodying the complete heavenly principle. There is no need for cultivation or attainment; one simply resides in the Taiji. This is the practice of realizing the nature. The Luo Writing is square in shape, with yin and yang intermingling and interacting, and the Five Phases mutually controlling each other. It represents the path of action, reverse transformation, and change. The square form symbolizes earth, where the two principles alternate and transform, with heaven's timing and human effort combining to produce results. There is increase and decrease, and actions are taken within the framework of yin and yang. This is the practice of realizing the life force.

無為者，純陽未破，上德之人修之；有為者，後天已交，中下之人修之。特以上德之人，五行合一，先天祖氣未傷，性命一家，無待返還之功，只用天然真火以溫養之，不為後天所傷，神全氣足，誠則能明，由中達外，露出法身，永久不壞，歷劫長存，道家謂之身外有身，釋家謂之跳出輪迴，儒家謂之聖而不可知之之謂神。

The "wu wei" path is practiced by those who are purely yang and whose essence has not yet been damaged, belonging to the category of those with superior virtue. The "you wei" path is practiced by those who have already entered the Later Heaven, belonging to those with middle or lower aptitude. This is because those with superior virtue have the Five Phases unified, their original heavenly vital energy undamaged, and their life and nature as one. They do not need to perform the practice of returning to the source. Instead, they simply use the natural true fire to nurture it, preventing the Later Heaven from causing damage. Their spirit is complete and their energy is full, and from sincere sincerity, clarity and awareness arise. This spreads from within to outside, revealing the "dharma body," which is permanent and unchanging, enduring through countless kalpas. This state is called by Daoism "a body outside the body," by Buddhism "breaking free from the cycle of rebirth," and by Confucianism "when a sage reaches a level beyond measurement, it is called the divine."

至於中下之人，或為氣質所拘，或為積習所累，先天破而後天用事，性命分為兩處，若無有為之道，則已失者而難返，已去者而難還。雖有志士，不能成功，故河出圖，洛出書，聖人圖之以留世，使人深玩其義，各了性命也。

As for those of mediocre or lower ability, some are restricted by their temperament, and some are burdened by long-established habits. The Earlier Heaven is broken, and the Later Heaven takes over, causing the vital essence and life force to become separated. If there is no practice of the path of active cultivation, then what has been lost cannot be regained, and what has departed cannot be restored. Even those with aspirations will not succeed. Therefore, when the Yellow River produced the map and the Luo River produced the book, the sages recorded them and passed them down to future generations, so that people may deeply contemplate their meanings and thus complete their own vital essence and life force.

坤卦傳曰：敬以直內，義以方外。敬者，謹固牢藏也。直者，至中至正、不偏不倚也。以敬直內，率性之謂道也。即河圖無為自然之道。義者，變化裁制也。方者，不動不搖、循規蹈矩也。以義方外，修道之謂教也。即洛書有為變化之道。

The Book of Changes, the section on the Kun hexagram's Wenyan transmission says: using "respect" to make the inner self upright, and using "righteousness" to make the outer conduct square. "Respect" is being cautious and firm in keeping; "upright" is being perfectly centered and unbiased. Using respect to make the inner self upright is what the Doctrine of the Mean calls "following nature's way," which is the path of non-action and naturalness as described in the Yellow River Chart. "Righteousness" is being adaptable and decisive in all circumstances; "square" is being unwavering and following established norms. Using righteousness to make the outer conduct square is what the Doctrine of the Mean calls "cultivating the way is called teaching," which is the path of action and change as described in the Luo Writing.

無為以修內，有為以修外，修內者性也，修外者命也。上德者，修性而命即立，自誠而明也；下德者，須先修命而後修性，自明而誠也。自誠明謂之性，為上德者而說；自明誠謂之教，為下德者而言。

Non-action is used for cultivating the inner self, while action is used for cultivating the outer self. Cultivating the inner self involves cultivating the "nature" (xing), while cultivating the outer self involves cultivating the "destiny" (ming). Those of superior virtue need only cultivate their nature, and their destiny will naturally be established, which is what the "Doctrine of the Mean" refers to as "self-true and then bright." Those of inferior virtue must first cultivate their destiny and then their nature, which is what the "Doctrine of the Mean" refers to as "self-bright and then true." "From true to bright is called nature," which refers to those of superior virtue; "from bright to true is called teaching," which refers to those of inferior virtue.

今立內圓外方之圖，以明上德者修內以制外，先圓而後方；下德者修外而安內，先方而後圓。雖是如此說，下德者必以內圓為本，但不過著重處在外方耳。但方圓二字，大有妙用，圓非空寂無為，其中有防危慮險之功。方非斷絕人事，其中有依世法而修道法之功。

Now draw a diagram with a circle inside a square to illustrate: those of superior virtue cultivate the inner self to control the outer, first achieving roundness and then squareness; those of inferior virtue cultivate the outer to secure the inner, first achieving squareness and then roundness. Although this is said, those of inferior virtue must certainly take internal roundness as the foundation, but they emphasize the outer squareness. The words "square" and "circle" have great significance: circle does not mean sitting in emptiness and doing nothing, but rather includes the effort of being vigilant against danger and being cautious to avoid mistakes; square does not mean cutting off worldly affairs, but rather includes the effort of relying on worldly practices to cultivate the Way.

知得河圖五行一氣，中黃一點，則圓之所以為圓，不落於寂滅著空之學矣。悟得洛書五行錯綜，克中有生，縱橫逆順，到頭總歸中黃，則方之所以為方，不落於勉強執相之學矣。方之圓之，總在中黃一點，方亦從此而方，圓亦從此而圓，識不得中黃，方亦不是，圓亦不是。噫！月到天心處，風來水面時，一股清意味，料得少人知。

Understanding that the Five Phases of the Yellow River Chart converge into one qi, and are all unified at the point of the Central Earth (the central position of the Earthly Branches), one realizes why a circle is round, and does not fall into the study of emptiness and void; realizing that the Five Phases of the Luo Writing are interwoven and contain vitality within their mutual restraint, and that their movement in all directions, whether vertical or horizontal, forward or backward, ultimately return to the Central Earth, one understands why a square is square, and does not fall into the study of forced attachment to forms. Whether square or circle, both are rooted in the Central Earth: the square becomes square from there, and the circle becomes round from there. If one does not recognize the Central Earth, neither the square nor the circle can be truly understood. Alas! Just like the poem of Shao Yong says, when the moon rises to the center of the sky, and the clear wind passes over the water, that subtle and clear flavor, I wonder how few people can truly grasp it.

羲皇畫卦次序橫圖，無中生有圖。

This section first presents two diagrams: one is the "Horizontal Diagram of the Sequence of the Hexagrams Drawn by the Yellow Emperor," which arranges the hexagrams in order according to the sequence of the Taiji generating two principles, the two principles generating four images, and the four images generating the eight trigrams; the other is the "Diagram of Generating Something from Nothing," which depicts the process of generating a spark of vitality from emptiness.

先天橫圖，乃伏羲畫卦之序也。當其無卦而生卦，本圖之中五，太極也。先畫一奇，以象陽儀，次畫一偶，以象陰儀。太極生兩儀，本圖之奇偶也。復於兩儀之上，各畫一奇一偶，以象太陽、太陰、少陽、少陰，兩儀生四象。本圖之奇偶，分金、木、水、火四象也。復於四象之上，各畫一奇一偶，以成八卦，四象生八卦。本圖之四象，各有陰陽也。

The Earlier Heaven diagram represents the order in which Fuxi arranged the trigrams. When there are no trigrams yet and they are about to be created, the central number "five" in this diagram represents the Taiji. First, draw a single continuous line (yang), symbolizing the yang trigram; then draw a broken line (yin), symbolizing the yin trigram: this is "Taiji gives rise to two principles," which corresponds to the odd and even lines in this diagram. Then, on top of each of the two principles, draw one odd and one even line, symbolizing the sun, moon, young yang, and young yin: this is "two principles give rise to four images," which corresponds to the four elements of metal, wood, water, and fire in this diagram. Then, on top of each of the four images, draw one odd and one even line, forming the eight trigrams: this is "four images give rise to the eight trigrams," which corresponds to each of the four images having both yin and yang in this diagram.

畫四象不及於土者，太極即土也。陰陽對配相交生卦者，亦土也。因其生生不息，謂之土，因其一氣運用，謂之太極。太，極也，土也，一而已，故不及土，僅畫四象。四象既有陰陽，則八卦相交，彼此相蕩。蓋一卦蕩於八卦之上，八卦相蕩，重而為六十四卦矣。

The four images were drawn without mentioning earth, because the Taiji itself is earth. The medium through which yin and yang pair and interact to produce the trigrams is also earth. Because it is ever-renewing, it is called earth; because it is the movement of a single vital force, it is called Taiji. Taiji and earth are actually the same thing, so earth is not listed separately, only the four images are drawn. Since each of the four images already contains both yin and yang, the trigrams interact with each other and push against one another. One trigram pushing against the eight trigrams, and the eight trigrams pushing against each other, overlapping to form the sixty-four trigrams.

一卦六畫，下三畫按天地人三才也；上三畫相蕩因重之畫，按天地人各有陰陽也。八卦者，即四象之陰陽。六十四卦者，即四象陰陽配合之生氣。八卦成列，因而重之，則陰陽相交，生生不息，豈只六十四卦哉。

A trigram consists of six lines. The lower three lines represent the three principles of heaven, earth, and humanity. The upper three lines are formed by the mutual interaction and overlapping of these principles, and they follow the division of yin and yang for heaven, earth, and humanity. The Eight Trigrams are the yin and yang of the Four Symbols. The sixty-four trigrams are generated by the combination of the yin and yang of the Four Symbols. When the Eight Trigrams are arranged in order and overlapped, yin and yang interact, leading to continuous generation. This process goes beyond just the sixty-four trigrams.

畫卦僅以六十四卦終者，特以造化之道，不過四象之陰陽變化耳。四象陰陽，是謂八卦，一卦行於八卦之位，八卦行於六十四卦之位，千卦萬卦，總不外乎六十四卦。然所以行氣者，六十四卦。六十四卦，總是八卦，八卦總是四象，四象總是兩儀，兩儀總是太極，一氣流行也。

Drawing hexagrams stops at the sixty-four hexagrams because the principles of creation are merely the yin and yang changes of the four elements. Each of the four elements divided into yin and yang becomes the eight trigrams; one trigram goes through all the positions of the eight trigrams, and the eight trigrams go through all the positions of the sixty-four hexagrams. Even if there are thousands or ten thousands of hexagrams, they cannot go beyond the sixty-four hexagrams. However, the actual movement of qi is within these sixty-four hexagrams. The sixty-four hexagrams ultimately return to the eight trigrams, the eight trigrams return to the four elements, the four elements return to the two principles, and the two principles return to the Supreme Ultimate. In the end, it is just one qi flowing throughout.

然則太極者，萬化之根本，生物之祖氣，有此太極，方有陰陽，方有四象，方有八卦，方有六十四卦。若無太極，陰陽於何而出，四象於何而生，八卦於何而列，六十四卦於何而行？

Thus, the Taiji is the fundamental source of all changes and the original qi that gives birth to all things. With Taiji, there is yin and yang, the Four Symbols, the Eight Trigrams, and the sixty-four hexagrams. If there were no Taiji, where would yin and yang come from? How could the Four Symbols arise? On what basis would the Eight Trigrams be arranged? And what would drive the sixty-four hexagrams to function?

羲皇畫卦生卦，其即河圖生數之妙乎？紫陽讀《參同契》有文云：一自虛無兆質，兩儀因一開根。四象不離二體，八卦互為子孫。萬象生乎變動，吉凶悔吝茲分。百姓日用不知，聖人能究本源。先天生卦，奧義於此畢露矣。

Fuxi drew the trigrams and generated the hexagrams, which might be the profound application of the numbers from the Yellow River Chart. After reading the "Cantong Qi," the immortal Zhang Boda wrote a few rhymed lines, roughly meaning: "One first appears from the void, and the two principles take root from this one; the four images depend on the two principles of yin and yang, and the eight trigrams generate each other like children; all phenomena arise from movement, and the distinctions of good fortune, misfortune, regret, and hardship come from this; common people use it daily without knowing, while only sages can investigate its origin. The profound meaning of the Earlier Heaven trigrams is fully revealed here."

人之本來真心，空空洞洞，不掛一絲毫，至虛至無，即太極○也。所謂無名天地之始，但此虛無太極，不是死的，乃是活的，其中有一點生機藏焉。此機名曰先天真一之氣，為人性命之根、造化之源、生死之本，虛無中含此一氣，不有不無，非色非空，活活潑潑的，又曰真空。

Human beings' original true heart is empty and hollow, with nothing attached, extremely empty and non-existent, which is the circle of the Taiji. This is what the Book of Dao (Laozi) says, "The beginning of heaven and earth is nameless." But this empty and non-existent Taiji is not dead, but alive, containing a bit of vital energy. This vital energy is called "the true and original qi of the Earlier Heaven," which is the root of human nature and life, the source of creation, and the origin of life and death. Within the emptiness lies this kind of qi, which cannot be called existence or non-existence, not color nor emptiness, lively and active, and is also called "empty yet not empty."

真空者，不空而空，空而不空，所謂有名萬物之母。虛無中既有一點生機在內，是太極含一氣，一自虛無兆質矣。一氣既兆質，不能無動靜，動為陽，靜為陰，是動靜生於一氣，兩儀因此一氣開根也。既有動靜，動極而靜，靜極而動，性情精神，即於此而寓之，是兩儀生四象，四象不離二體也。既有性情精神之四象，四象各有動靜，是四象生八卦矣。八卦互相生克，遞為子孫，六十四卦於此而生，萬象變動於此而出矣。

The concept of "vacuum" refers to something that is not empty yet empty, and empty yet not empty, which is what the "Book of Dao" describes as "the mother of all things with form." In the state of emptiness, there is a spark of vitality, which is the Taiji containing the primordial qi. This primordial qi, once manifesting as form, cannot avoid having movement and stillness: movement is yang, stillness is yin. This movement and stillness arise from the primordial qi, and the two principles (yin and yang) originate from this qi. Once movement and stillness are established, movement reaches its extreme and turns to stillness, and stillness reaches its extreme and turns to movement. Thus, the nature, emotion, essence, and spirit reside within this dynamic. This is the process by which the two principles generate the four images, and the four images depend on the two principles of yin and yang. Once the four images of nature, emotion, essence, and spirit are established, each of them also has movement and stillness, which is how the four images generate the eight trigrams. The eight trigrams then generate and control each other in a layered manner, like generations of descendants, leading to the sixty-four trigrams. Thus, the changes of all phenomena are manifested.

然萬本於八，八本於四，四本於兩，兩本於一，一本於虛。虛者，氣之始。一者，氣之母。虛無為體，一氣為用，體用如一，兩也，四也，八也，萬也，皆在虛無一氣中運用。何有吉凶悔吝乎？

However, all phenomena originate from the Eight Trigrams, which originate from the Four Symbols, which originate from the Two Principles, which originate from the 'One,' and the 'One' itself originates from the 'Void.' The Void is the beginning of Qi; the 'One' is the mother of Qi. Taking the Void as the essence and the single Qi as the function, essence and function are originally one. Whether it is the Two Principles, the Four Symbols, the Eight Trigrams, or all phenomena, they all operate within the Void and single Qi. In this way, how can there still be good fortune, misfortune, regret, and hardship?

若失虛無一氣，則動靜不時，四時不和，八卦錯亂，萬象變動，而吉凶悔吝，於茲分矣。這個秘密，迷之者，順其陰陽，有生有死，萬劫沉淪，故曰百姓日用而不知；悟之者，逆其陰陽，出死入生，立躋聖位，故曰聖人能究本源。日用不知者，不知虛無一氣也。能究本源者，能保虛無一氣也。

If one loses the principle of emptiness and nothingness, then movement and stillness would lose their proper sequence, the four seasons would not harmonize, the Eight Trigrams would become disordered, and all phenomena would change accordingly, from which good fortune, misfortune, regret, and difficulty arise. This secret, those who are confused follow the movement of yin and yang, so that life brings death, and they are trapped in endless suffering, hence it is said, "the people use it every day but do not know it." Those who are enlightened reverse the movement of yin and yang to cultivate, thus escaping death and entering life, and immediately attain the status of a sage, hence it is said, "the sage can investigate its origin." Using it every day without knowing it means not knowing the principle of emptiness and nothingness; being able to investigate its origin means being able to preserve the principle of emptiness and nothingness.

夫天地能役有形，不能役無形，能役有情，不能役無情，能役有心，不能役無心。能究本源，安心於虛無，養心於一氣，雖兩儀、四象、八卦、六十四卦，皆在虛無根本之處運用。未曾生出，萬象皆空，惟有這個○。試問這個虛無一氣的物事，吉凶何能加得，悔吝何能近得？

Heaven and Earth can control tangible things but not intangible ones; they can control things with feelings but not things without feelings; they can control things with a mind but not things without a mind. Those who can investigate the origin place their mind in emptiness and cultivate their mind within the unity of qi. Thus, the two principles, four images, eight trigrams, and the sixty-four hexagrams all operate from this fundamental emptiness. Before all phenomena arise, everything is empty, and there is only this circle. Now ask: How can fortune and misfortune attach to this empty and unified qi? How can regret and hardship approach it?

羲皇生卦列卦，妙矣哉。妙者，妙其八卦成列，乾陽健於始，坤陰順於終。陰陽初生，皆在中央。乾始者，乾易知，坤終者，坤簡能。在天地為易知、簡能者，在人道為良知、良能。渾然天理，一動一靜，皆在當中一點子虛白處立根基。人能於無卦生卦處究其本源，忽然見其本來面目，則知這個虛無一氣的物事，至無而含至有，至虛而含至實，無形而能變化，是變化無窮，吾心自有一羲皇，吾身自具生生不息之道也。

Fuxi created the trigrams and arranged them in order, truly marvelous! The marvel lies in the arrangement of the Eight Trigrams. The trigram Qian, representing Heaven, is placed at the beginning because it is strong and vigorous, embodying yang. The trigram Kun, representing Earth, is placed at the end because it is gentle and yielding, embodying yin. The origin of yin and yang is located in the center. Qian is placed at the beginning because it is easy to understand through the principle of change; Kun is placed at the end because it is simple and effective in accomplishing things. In the context of heaven and earth, this is called "easy to know and simple in ability," while in human affairs, it is called "good knowledge and good ability." The whole of heaven's principle is unified, and every movement and stillness is rooted in the central point of emptiness and clarity. If a person can investigate the origin at the place where the trigrams have not yet been formed, he will suddenly see his original nature. Then he will understand: this empty and subtle essence contains the utmost reality within the utmost emptiness, and within the utmost void lies the utmost substance. It has no form yet can change endlessly. At that moment, he will realize that there is a Fuxi within his heart and the great way of continuous generation within his body.

羲皇八卦方位古圖，羲皇先天六十四卦圓圖，羲皇先天六十四卦方圖，邵堯夫方圓內外合一圖，先天陰陽混成圖，逆運先天結丹圖，煉神還虛圖。

This section includes seven diagrams: "Fuxi's Ancient Diagram of the Eight Trigrams' Positions," which illustrates the positions of the Earlier Heaven Trigrams; "Fuxi's Earlier Heaven Diagram of the Sixty-Four Hexagrams in a Circle," which arranges the sixty-four hexagrams in a circular form; "Fuxi's Earlier Heaven Diagram of the Sixty-Four Hexagrams in a Square," which arranges the sixty-four hexagrams in a square formation; "Shao Yaofu's Combined Square and Circle Diagram," which is Shao Yong (also known as Yaofu) combining the square diagram into the circular diagram to form a single diagram with a square inside and a circle outside; "Earlier Heaven Diagram of Yin and Yang Combined," which depicts the harmonious unity of yin and yang in the Earlier Heaven; "Diagram of Inverting the Earlier Heaven Qi to Form the Golden Elixir," which illustrates the process of inverting the Earlier Heaven energy to form the golden elixir; and "Diagram of Cultivating the Spirit to Return to Void," which depicts the final stage of cultivating the spirit to return to emptiness and breaking through the void.

羲皇八卦圓圖、卦位，天地列上下之位，日月行天地之中。雷動於地下，風吹於天上，澤上仰天，山下附地，天地反覆，有陰有陽，山澤通氣，有生有成，風雷相薄，有升有降，水火相射，有寒有暑，此八卦之象也。

Fuxi arranged the eight trigrams in a circular diagram. The trigram Qian (Heaven) and Kun (Earth) are placed at the top and bottom respectively. The trigram Li (Fire) representing the sun and Kan (Water) representing the moon move within the space between Heaven and Earth. The trigram Zhen (Thunder) represents thunder shaking beneath the earth, and the trigram Xun (Wind) represents wind moving above the sky. The trigram Dui (Lake) is above and looks upward to Heaven, while the trigram Gen (Mountain) is below and adheres to the earth. Heaven and Earth reverse each other, thus producing yin and yang. The energies of mountain and lake connect with each other, thus producing life and completion. Wind and thunder approach each other, thus producing rising and falling. Water and fire shoot at each other, thus producing cold and heat. This is the imagery taken from the eight trigrams.

天地為包羅，日月行造化，日自左旋而陽氣升，故震一陽，兌二陽，亁三陽，在左；月自右退而陰氣生，故巽一陰，艮二陰，坤三陰，在右，此八卦之氣也。氣行而六十四卦即生矣。六十四卦，即八卦相蕩，變化而生者，氣行於內者也，象見於外者也。但八卦氣行之序，亦逆道也。有逆方有生，不逆不能生。順生即在逆退之中。

Heaven and Earth form a vast framework encompassing all things. The sun and moon operate within this framework to bring about transformation. The sun rises from the left and rotates upward, generating yang energy, so the trigrams 《Zhen》 (Thunder) with one yang, 《Dui》 (Lake) with two yang, and 《Qian》 (Heaven) with three yang are arranged on the left. The moon moves backward from the right, generating yin energy, so the trigrams 《Xun》 (Wind) with one yin, 《Gen》 (Mountain) with two yin, and 《Kun》 (Earth) with three yin are arranged on the right. This is the way the Eight Trigrams move with energy. When energy moves, the sixty-four trigrams are generated. The sixty-four trigrams arise from the mutual interaction and transformation of the Eight Trigrams: energy moves internally, while images appear externally. However, the order in which the Eight Trigrams move with energy is also "reverse": there is generation only through reversal; without reversal, there can be no generation. The natural vitality that follows the correct path is actually hidden within the reverse movement.

圖圓者，圓以象天，天之為運，一氣上下，周而復始，循環無端，太極之象，未生出者也。未生之道不可見，可見者，生出之卦。已生逆回，則未生者，即在其中，故卦位震一陽，在左至下；離二陽一陰在左中，兌二陽，在右近上；乾三陽，在左至上。其序則乾一、兌二、離三、震四，卦位自下而上，卦序自上而下，以示逆中有順，順中有逆。其乾一、兌二、離三、震四之逆來者，即巽五、坎六、艮七、坤八也。

The diagram is drawn in a circle, using the circle to symbolize heaven. The movement of heaven is a single breath moving up and down, continuously cycling without beginning or end, which represents the image of the Taiji, the state of "not yet born." The principles of "not yet born" are invisible, while the visible are the hexagrams that have already been generated. By tracing back from the hexagrams that have already emerged, the state of "not yet born" can be understood. Therefore, the positions of the hexagrams are as follows: Zhen has one yang line at the bottom left, Li has two yang lines with one yin line in the middle left, Dui has two yang lines at the top right, and Qian has three yang lines at the top left. However, their sequence numbers are Qian one, Dui two, Li three, Zhen four. The positions of the hexagrams are arranged from bottom to top, while their sequence numbers are counted from top to bottom, to show that within the reverse there is order, and within the order there is reverse. The hexagrams that are in reverse order from Qian one, Dui two, Li three, Zhen four are Xun five, Kan six, Gen seven, and Kun eight.

一氣順上，則為震、兌、離、乾之陽；一氣逆下，則為巽、坎、艮、坤之陰。陽退即陰生，陽進即陰退，陰陽總是一氣變化。非一氣之外，別有陰陽。但一氣生機，總在一逆之妙，惟逆故來，逆來則陽氣收斂歸根，而仍得生，故《繫辭傳》曰：數往者順，知來者逆。是故易逆數也。可知先天太易，全在逆上也。

A flow of energy rising upward becomes the yang of the trigrams Zhen, Dui, Li, and Qian; a flow of energy descending downward becomes the yin of the trigrams Xun, Kan, Gen, and Kun. When yang retreats, yin arises; when yang advances, yin retreats. Yin and yang are merely changes in this single flow of energy, not existing separately outside of it. The vitality of this flow lies in the subtlety of "reversal": only through reversal can yang energy return; when it returns through reversal, yang energy gathers and returns to its root, thus continuing to generate. Therefore, the Great Treatise says: understanding past events is by following the order, knowing future events is by reversing the order, so the Book of Changes is based on reversing the order. From this we can see that the study of the Earlier Heaven and the Book of Changes entirely depends on the concept of "reversal."

卦位順生，卦序逆序，其意深哉。不特八卦如是，即六十四卦方圓圖，亦無不如是。圓圖即八卦相蕩之道。相蕩者，一卦蕩而行八卦之氣，八卦相蕩，而行六十四卦之氣，非八卦之外，別有六十四卦。六十四卦，無非八卦運用，八卦總是一陰一陽運用，一陰一陽運用，總是一氣逆順運用耳。

The positions of the trigrams follow the order of generation, but the sequence of the trigrams is arranged in reverse. The intention behind this is profound. Not only do the eight trigrams follow this principle, but also the diagrams of the sixty-four trigrams, both square and circular, are arranged in the same way. The circular diagram explains the principle of mutual interaction among the eight trigrams: when one trigram interacts with others, it spreads through the energies of all eight trigrams; when the eight trigrams interact with each other, they spread through the energies of all sixty-four trigrams. This does not mean that the sixty-four trigrams exist outside the eight trigrams. The sixty-four trigrams are merely the applications of the eight trigrams. The eight trigrams are always about the application of yin and yang, the application of yin and yang, and in the end, it is just the application of a single energy, moving in reverse and forward directions.

圓圖方圖，仍是八卦之氣，惟方圖乾西北，坤東南，以乾一、兌二、離三、震四、巽五、坎六、艮七、坤八斜行。二圖似不相同，但圓以象天，方以象地，上者為陽，下者為陰。地，西北高而東南低，高即陽，低即陰也。方亦以亁一、兌二序之者，易道之逆道也。千變萬化，總是一逆，無有二理，妙哉！

The circular and square diagrams both use the energies of the Eight Trigrams. However, the square diagram places the Trigram Qian in the Northwest and the Trigram Kun in the Southeast, arranging them in the order Qian one, Dui two, Li three, Zhen four, Xun five, Kan six, Gen seven, and Kun eight diagonally. Although the two diagrams appear different, the circle represents heaven and the square represents earth. What is above is yang, and what is below is yin. The earth is high in the Northwest and low in the Southeast; high is yang, and low is yin. The square diagram also follows the same order of Qian one, Dui two, which is precisely the path of "reversal" in the Way of Change. All changes and transformations ultimately come down to the single concept of "reversal," with no other principle, which is truly marvelous!

邵子移方圖於圓圖之中，大得羲皇心傳矣。蓋羲皇圓圖，仰觀於天而畫，方圖俯法於地而畫，地本無為，因受天之氣而有為。天之氣五運也，地之氣六氣也，天運入於地氣之中，則甲、乙、丙、丁、戊、己、庚、辛、壬、癸，行於子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥之位；金、木、水、火、土五行之氣，化而為風、寒、暑、溼、燥、火矣。

Shao Yong moved the square diagram into the circular diagram, which can be said to have greatly grasped the true transmission of Fuxi. Because Fuxi's circular diagram was drawn by observing heavenly phenomena, while the square diagram was drawn by examining geographical features. The earth originally had no action, but it became active because it received the qi from heaven. The qi of heaven is called "five movements," and the qi of earth is called "six qi." When the movements of heaven entered the qi of earth, the ten heavenly stems, Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, and Gui, began to move along the twelve earthly branches, Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, and Hai. The five elements' qi, metal, wood, water, fire, and earth, also transformed into the six qi, wind, cold, heat, dampness, dryness, and fire.

圓以外運之，方以內生之，天氣動而地氣靜，一氣往來，以乾坤為包羅，以六爻為變化。陽逆則陰生，陽順則陰退，四時成而百物生，先天造化之道，於此了了。但這個內方外圓、天動地靜之道，還有秘密難言處，羲皇不能明示於人，只以六十四卦列為方圓二圖而已。邵子亦不能筆書於人，只以方圓二圖，合為內方外圓一圖而已。

The circle operates externally while the square generates internally; the movement of heavenly energy is active while the stillness of earthly energy is passive. A single breath flows between them, with the hexagrams of Qian and Kun forming the encompassing framework and the six lines serving as the mechanism for change. When yang moves in reverse, yin arises; when yang moves in the correct direction, yin retreats. Thus the four seasons are formed and all things come into being. This is the principle of the Earlier Heaven's creation and transformation, now clearly understood. However, there are still secret aspects to this principle of the square within and the circle outside, with heaven active and earth still. Fuxi could not fully explain it to others, so he arranged the sixty-four hexagrams into two diagrams, one circular and one square. Shao Yong also could not write it down for others, so he combined the two diagrams into a single image of a square within a circle.

羲皇非不欲示也，示之不過以卦為圖，其於不可卦、不可圖者，不能示也。邵子非不欲書也，書之不過以內方外圓圖之，其於不能方圓、不拘方圓之所以然者，不能書也。

Fuxi was not unwilling to give instructions, but what he could indicate was only the diagram formed by the trigrams; as for the parts that could not be expressed through trigrams or depicted in pictures, he could not convey them. Shao Yong was not unwilling to write, but all he could write was the diagram of the inner square and outer circle; as for the reasons that could not be expressed through square and circle or constrained by them, he could not write them down.

然有卦有圖，其不能示、不能書者，可於卦圖推之。方圓八卦，交錯十六卦，十字正中處X，即是太極，為陰陽出入之門戶，陰亦在此生，陽亦在此生，四象和合在此，五行攢簇在此，故震、巽一陰一陽，卦居中。如圖書中五之義，惟其有此太極，故陰陽有生有成，有分有合，有動有靜。

But since there are hexagrams and diagrams, things that cannot be indicated or written down can be inferred from the hexagrams and diagrams. The square and circular diagrams intermingle the eight trigrams to form sixteen hexagrams. The central point where the cross is intersected is the Taiji, the gateway where yin and yang enter and exit: yin is born here, yang is born here; the four images converge here, and the five phases gather here. Therefore, the hexagram Zhen, which represents one yang, and Xun, which represents one yin, are located exactly at the center, just as the number 'five' in the center of the He Tu and Luo Shu. It is precisely because of this Taiji that yin and yang have birth, formation, division, union, movement, and stillness.

陽自西北而逆退於中央，生氣在中也；陽自中央而順往於東南，陰氣在外也。陰為賓而陽為主，以陽統陰，以陰順陽，陰隨乎陽之進退以為進退，此方之義也。

Yang comes from the northwest and returns to the center in reverse, which means the life qi is gathered in the center; Yang moves from the center to the southeast in a forward direction, which means the Yin qi spreads outward. Yin is the guest, Yang is the host: using Yang to control Yin, allowing Yin to obey Yang, with Yin following Yang's movements in retreat and advance — this is the purpose of the square diagram.

圓圖左陽升、右陰降，陰來交陽，一陰生於天上；陽來交陰，一陰生於地下。陽生、陰生，皆在圖之正中。圖象天之一氣上下，上而陽，下而陰，象一氣運陰陽。其中陰陽相交處，即太極一氣也。太極即一氣，一氣即太極。以體言，則為太極，以用言，則為一氣。

On the circular diagram, the left side represents yang rising, and the right side represents yin descending. Yin comes to meet yang, and one yin is generated in the heavens, which is the trigram Qian giving rise to Xun. Yang comes to meet yin, and one yang is generated beneath the earth (the original text here says 'one yin,' which is likely a copying error), which is the trigram Kun giving rise to Zhen. The generation of yang and yin both occurs at the center of the diagram. The image represented by the diagram shows the movement of a single qi from heaven to earth: rising is yang, descending is yin, indicating the continuous circulation of qi in terms of yin and yang. The place where yin and yang meet is the Taiji, which is one qi. Taiji is one qi, and one qi is Taiji: from the perspective of essence it is called Taiji, and from the perspective of function it is called one qi.

時陽則陽，時陰則陰，時上則上，時下則下，陽而陰，陰而陽，一氣活活潑潑，有無不立，開闔自然，皆在當中一點子運用。這一點子，即是造化爐、陰陽窟。羲皇不能明示者，即此。邵子不能明書者，即此。

When it should be yang, it is yang; when it should be yin, it is yin. When it should rise, it rises; when it should descend, it descends. From yang to yin, from yin to yang, a single vital energy flows freely and vividly. Neither presence nor absence can be fixed, opening and closing all arise naturally, all functioning through that central point. This point is called the 'Caohua Lu' (the furnace of creation and transformation) and the 'Yinyang Ku' (the cave where yin and yang enter and exit). Fuxi could not clearly indicate this, and Shao Yong could not clearly write it down.

學者能於方圖十字當頭上知其根由，圓圖乾坤交代處，悟得實跡，即於十字當頭立定腳根，於當中一點子修持性命。方以治內，圓以應外，以太極一氣為體，以四象八卦為用。圓中有方，方外有圓，方圓不拘，吾身自有羲皇六十四卦。

A scholar who can see the origin in the center where the square diagram's cross lines meet, and realize the practical starting point at the place where the circle diagram's Qian and Kun trigrams alternate, should then firmly establish himself at that central point and cultivate his vital energy and life force. Use the square to govern the inner self, and the circle to respond to external affairs. Take the Taiji vital energy as the fundamental essence, and the four images and eight trigrams as the means of action. Within the circle there is the square, and outside the square there is the circle; neither the square nor the circle should be rigidly adhered to. In this way, there is naturally within my body a set of the sixty-four hexagrams of Fuxi.

方圓二圖，不必泥文執象，可以得意忘言，活活潑潑的矣。但方圓著重處，總在能逆，逆則生，順則死，順中之生有限，逆中之生無窮，有生則不生，無生則長生，一逆一順，天地懸遠。羲皇序出逆數之象，宣聖釋出逆數之理，邵子注出未生之卦，其易為逆道也無疑。

The two diagrams, the Circular Diagram and the Square Diagram, do not require one to fixate on words or literal images; rather, one should grasp their meaning and forget about language, thus becoming lively and spontaneous. The emphasis of both diagrams lies in the concept of "reversal." Moving in reverse leads to life, while moving in the usual direction leads to death. Life in the usual direction is limited, but life in the reverse direction is boundless. Having a form that seems to allow life actually prevents true longevity, whereas returning to a state of non-existence allows for true longevity. The difference between reversal and following is as vast as heaven and earth. Fuxi arranged the hexagrams in reverse order, Confucius explained the principle of reversal, and Shao Yong commented on the hexagrams that have not yet emerged. The Book of Changes is a path of reversal, and this is without doubt.

古經云：五行順生，法界火坑，五行顛倒，大地七寶。世之盡性至命者，舍此先天逆道，別無他術矣。逆者何？逆即逆回於父母未生以前本真耳。

The ancient scriptures say: When the Five Phases follow the order of mutual generation, the entire realm becomes a fire pit; when the Five Phases are reversed, the whole earth becomes seven precious treasures. Those who wish to "fully realize their nature and attain their destiny" must abandon all other paths and follow this method of reverse cultivation based on the Earlier Heaven. What is "reverse"? Reverse means going back to the original true nature before the parents gave birth to me.

人秉天地陰陽五行之氣而生，天之陽氣至健，結而為命，地之陰氣至順，凝而為性。有生之初，健順相合，性命一家，性不離命，命不離性，性即命，命即性，所謂天命之謂性。

Human beings are born from the qi of heaven and earth, yin and yang, and the Five Phases: the yang qi of heaven is extremely strong and vigorous, and when condensed, it becomes 'destiny'; the yin qi of earth is extremely gentle and compliant, and when condensed, it becomes 'nature'. At birth, strength and compliance are combined, so destiny and nature are one: nature cannot be separated from destiny, and destiny cannot be separated from nature; nature is destiny, and destiny is nature—this is what the Doctrine of the Mean calls 'the mandate of heaven is called nature'.

當此之時，渾然天理，流行不息，先天主事，後天未發，萬有皆空，諸塵不染，一動一靜，皆在太極中運用，故其性動而不至於暴燥，動而巽緩，巽而不過於懦弱，巽而果行，類動合一，亦如雷風相薄也。

At this time, the heavenly principle is fully present, continuously flowing without interruption, with the Earlier Heaven Trigrams in charge and the Later Heaven Trigrams yet to be activated. All phenomena are empty, free from all worldly defilements. Every movement and stillness operates within the Taiji. Therefore, his nature: when moving, it does not become impetuous, but carries the gentle quality of the Xun Trigram; when gentle, it does not become weak, but can still act decisively—combining the movement of the Zhen Trigram with the penetration of the Xun Trigram, just as thunder and wind approach each other in the Earlier Heaven Trigrams.

明而不至於自用，明而似陷，陷而不至於昧真，陷而能明，明陷合一，亦如水火不相射也。和而不流於偽妄，和而止所，止而不落於空寂，止而能和，和止合一，亦如山澤通氣也。

Clear-sighted, yet not to the point of relying solely on one's own cleverness; clarity carries the hidden depth of the Water trigram (Kan). Hidden depth, yet not to the point of burying one's true nature; within hidden depth, there is the emergence of light — the brightness of the Fire trigram (Li) and the depth of the Water trigram (Kan) combine as one, just as water and fire do not harm each other. Gentle and harmonious, yet not to the point of being false or exaggerated; gentleness carries the stillness of the Mountain trigram (Gen). Stillness, yet not to the point of falling into emptiness or desolation; within stillness, there remains gentleness — the harmony of the Lake trigram (Dui) and the stillness of the Mountain trigram (Gen) combine as one, just as the mountain and the marsh share the same breath.

陽也，而有陰藏，陰也，而有陽藏，陽健陰順，陰陽渾成，空空洞洞，中懸黍米寶珠，圓陀陀，光灼灼，淨倮倮，赤灑灑，不識不知，順帝之則所謂率性之謂道也。

It is yang, yet it contains yin; it is yin, yet it contains yang. Yang represents strength and vigor, while yin represents softness and compliance. Yin and yang blend together seamlessly, creating a void that is empty yet profound. In the center hangs a pearl the size of a millet grain, round, bright, pure, and free from any attachments. It requires no recognition, no knowledge, and naturally conforms to the principle of the heavenly sovereign—this is precisely what the "Doctrine of the Mean" refers to as "to follow nature is the Way."

道者何？即太乙含真氣，不假作為，從容中道，真空妙有，至善無惡之謂。至善無惡，則是善之極，無滲漏，無內外，無人我，無修證，無配對，一靈真性，炯炯不昧，非色非空，即色即空，非有非無，即有即無，色空如一，有無不立，純是天機，絕無人機，生氣常存，雖有仁義禮智之性，而無仁義禮智之形，不仁而至仁，不義而至義，不禮而至禮，不智而至智，即仁、即義、即禮、即智，一善可以該四德，一氣可以該萬法，更何有五物、五賊之滓質？

What is the "Dao"? It is "Taiyi containing true qi" — the primordial true vital energy is contained within, without relying on artificial human effort, naturally and freely aligning with the middle way. In the void, there is profound existence; it is purely good with no evil. Pure goodness without evil means goodness has reached its extreme: no leakage, no distinction between inside and outside, no distinction between self and other, no need for cultivation or attainment, and no opposing pairs. A single bright true nature shines clearly and distinctly, neither form nor void, yet form and void are one; neither existence nor non-existence, yet existence and non-existence are one. Form and void are perfectly integrated, existence and non-existence cannot be established, it is purely natural, without any artificial intention. Vital energy remains constant and unlost. Although possessing the inherent virtues of benevolence, righteousness, propriety, and wisdom, these virtues are not seen in form. Not deliberately being benevolent yet reaching the extreme of benevolence, not deliberately being righteous yet reaching the extreme of righteousness, not deliberately being proper yet reaching the extreme of propriety, not deliberately being wise yet reaching the extreme of wisdom. The single character "goodness" can encompass all four virtues, and a single breath can encompass all dharmas. Where then are the impurities of the five substances and the five thieves?

此所謂未生出者也。未生出者，天真在內，未散於外，即本來面目，即聖賢種子，即仙佛懷胎。這個面目、種子、懷胎，人人具是，個個圓成，處聖不增，處凡不減，聖凡同途，及其先天氣足，後天潛生，陰氣用亊，精、神、魂、魄、意俱起，聖凡即分矣。於此，而能保守此本來面目者，惟天縱之聖人能之，一切常人未有不棄真入假，自傷其性命者。

This is what is called the state of "not yet arising." When it has not yet arisen, the true essence of nature is contained within, not scattered outward. This is the "original face," the seed for becoming a sage or virtuous person, and the embryo for becoming a immortal or Buddha. This face, this seed, this embryo, is possessed by everyone, complete in each person: sages do not have an extra bit, and ordinary people do not lack a bit. Sages and ordinary people originally walk on the same path. But when the qi of the Earlier Heaven is fully matured and the Later Heaven begins to emerge, the Yin energy starts to take charge, and the spirit, soul, shadow, and mind all arise together, and thus the sage and the ordinary person part ways. At this critical point, only the naturally endowed sages can preserve the original face; all ordinary people, without exception, abandon the true and fall into the false, thus injuring their own life and death.