The Book of the Supreme Principle and the World's Greatness: A Commentary on the Heart of the Book of Changes

運闔開以成元會運世而不已者，理與數而已。是故數由理生，理由數著者也。未形之初，有理斯有數，有數斯有象，既形之後，因象以推數，因子以推理，理者太虛之實義，而數者太虛之定分也。故河圖兆祥，伏羲因之而畫卦，孔子因之而作大衍，皆所以成變化而行鬼神，發明河圖之數也。

Heaven and Earth open and close, generating the concepts of "Wen," "Hui," "Yun," and "Shi," and never cease. All of this is sustained by only two things: "Li" and "Shu." "Shu" arises from "Li," and "Li" depends on "Shu" to manifest. Before the formation of all things in the universe, there was "Li" and "Shu," and with "Shu" came "Xiang." Once things had formed, people used "Xiang" to calculate "Shu," and then used "Shu" to trace back to "Li." "Li" is the true meaning existing in the great void, while "Shu" is the fixed limits within the great void. Therefore, the "He Tu" (River Chart) revealed auspicious signs, Fuxi used it to draw the Eight Trigrams, and Confucius used it to develop the "Dadyan" divination method. All of these were to realize the changes of all things and promote the functions of ghosts and spirits, thus unfolding the numerical principles contained in the "He Tu."

自孔子沒後之言數者，流於術而大義晦矣，至宋邵康節得李挻之之傳，著為皇極經世書，其命象定數自為一家，形於道即太極動靜之機著於文，即伏羲奇偶之畫，自無生有，自有生無也。夫無之生有者，無極而太極也。有之生無者，動之而靜也。

After Confucius' death, those who explained numbers mostly reduced them to mere techniques and skills, while the great principles of the sages became obscure and unclear. By the Song dynasty, Shao Kangjie (Shao Yong) received instruction from Li Xingzhi and composed The Supreme Principles Governing the World. He established symbols and determined numbers, forming his own school of thought: in terms of the Dao's essence, it refers to the mechanism of the Taiji's movement and stillness; in terms of symbolic characters, it refers to the two yao (lines) drawn by Fuxi. This system of study discusses the emergence of being from non-being, and the return of being to non-being. What is meant by 'non-being giving rise to being' is the transition from the Wuji (formless) to the Taiji; what is meant by 'being giving rise to non-being' is movement returning to stillness.

或有或無天道之妙，一動一靜，太極之根，往來相資，屈伸相感，通變化成天下之文，極其數遂定天下之象，故在天則有日月星辰風雨露雷以成其象，在地則有水、石、飛、走、草、朩、以成其形，在人則有性、情、形、體、聲、色、臭、味感應變化，消息盈虛而循環而不已焉，是故以元經會以運經世，大而天地之終始，小而人物之死生，遠而古今之世變無不該貫，蓋得伏羲畫卦之意，而發孔子之未發者也。

Things appear and disappear, which is the subtle aspect of the way of Heaven; movement and stillness are the fundamental principles of the Taiji. The interplay of existence and non-existence supports each other, and the flexing and stretching, advancing and retreating respond to each other. By comprehending its transformations, the world's cultural expressions are formed; by exhausting its numbers, the forms of all things are determined. Thus, in Heaven there are sun, moon, stars, constellations, wind, rain, dew, and thunder to form the celestial phenomena; on Earth there are water, stone, flying birds, running beasts, grass, and trees to form the terrestrial forms; in human beings there are nature, emotion, form, body, sound, color, smell, and taste that change in response to things, with their growth and decline, fullness and emptiness, continuing in a cycle. Because of this, the "Huangji Jingshi" (Classic of the Supreme Pole) uses the methods of "using Yuan to govern the meetings" and "using Yun to govern the world," encompassing great matters such as the creation and end of Heaven and Earth, and small matters such as the birth and death of people, as well as distant matters such as the changes of the world through history, all unified in one principle. This is truly grasping the original meaning of Fuxi's drawing of the trigrams, elaborating on the principles that Confucius did not fully express.

要其本旨皆原於易，夫易者，一也，易之一即道之中也，中者，人之心也，故曰天向一中生，造化人從心上起經綸，所以為先天之學也，先天之學，正其心，平其氣，無私於心，無反於義，義理融會其道中，正即物窮理而盡性，知天之學亦在其中矣。

In summary, its purpose is based on the Book of Changes. The Book of Changes discusses a single principle, which is the 'one' of the Dao, and this 'one' is the 'center' of the Dao. When this 'center' is applied to human beings, it becomes the human mind. Therefore, Shaozi said that Heaven generates creation within the 'one,' and humans establish order upon the 'mind.' This is precisely where the 'Learning of the Earlier Heaven' is established. The practice of the Learning of the Earlier Heaven lies in rectifying one's mind and calming one's qi, keeping no private thoughts in the mind and acting in accordance with righteousness. When righteousness is thoroughly integrated within the heart, the Dao naturally resides in the center and is upright. From this, one can investigate the principles of things and fully realize one's nature, thus encompassing the study of knowing Heaven.

易曰原始反終，故知死生之說，生死即太極之動靜也，不動不靜，不生不死，是道之一也，是以大衍之數一變而七，七七四十九也，七變而為九，九九八十一也，數既極於九，又復而為一，人既生復又死，明其理知其數，則凡動靜可求其端，陰陽可求其始，而萬物之得失，人事之休咎，皆可得而前知矣，此皇極所由作，貫理數而一之也。

The Great Treatise of the Book of Changes says, "Returning to the beginning and reaching the end, thus understanding the doctrine of life and death." Life and death are the movement and stillness of the Taiji: without movement or stillness, there would be neither life nor death, which is the "one" of the Dao. Therefore, the number of the Great Derivation changes once to seven, and seven times seven makes forty-nine; changing again to nine, nine times nine makes eighty-one. When the number reaches nine, it has reached its extreme, and then it returns to one, just as a person, after being born, will eventually return to death. If one understands the principle and masters the numbers, then all movements and stillnesses can find their origins, yin and yang can trace their beginnings, and thus the gains and losses of all things and the auspicious and inauspicious events of human affairs can be foreknown. The reason the Huangji Jingshi was written is to integrate the principle and the numbers into one.

有志數學者，不可不求其理，有志於理者，不可不求諸心，求心之要，舍靜何以哉，奧自受讀以來，徒祈共文，茫然無所獲，靜奍之久，一旦豁然而前知之，道得其要繫，觀其象玩占固不應驗，乃敢折衷微詞多蒞舊聞，以理為經，以易為緯，輯為六卷，名曰心易發微妙，凡造化之源，陰陽之妙，與卦氣之盛衰，聲音之倡和，體用之變遷，執之斷例，靡不備焉，昔人有言，理究伊川，數究康節，如詣其極則亦一而已矣。

Anyone who is devoted to mathematics cannot avoid investigating its principles; anyone devoted to principles cannot avoid seeking them within their own mind. The key to seeking the mind is nothing other than "stillness." Since I began studying this subject, I have only been turning in circles among words, achieving nothing. But after a long period of stillness, suddenly one day I suddenly understood everything, and could foresee the future, thus grasping the essential point of the Dao. If not so, merely looking at the images of the hexagrams and playing with the divination phrases would never be effective. It was only then that I dared to integrate the subtle discussions of various schools and widely collect the old sayings of predecessors, taking "principle" as the main thread and the Book of Changes as the cross thread, compiling them into six volumes, naming it The Mind of the Book of Changes: Subtle Reflections. All aspects including the origin of nature, the subtle workings of yin and yang, the waxing and waning of the hexagram energies, the harmony of sounds, the changes of substance and function, and the established examples for decision-making are all included. As predecessors have said: discussing principles must go back to Cheng Yi, and discussing numbers must go back to Shao Yong. In reality, when practice reaches its extreme, both are nothing more than one thing.

是書也雖於邵子之心無所補，而幼學之士，亦可得其旨意之大略，觀物之梯航也。故不敢私録之，以求正於有道雲。 洱陽楊體仁野崖氏題

This book does not add anything to the essential nature of Zhao Zi, but for beginners who read it, they can grasp its main meaning, making it a stepping stone and vessel for the study of "Observing Things." Therefore, I dare not keep it privately, but record it and seek the correct interpretation from learned persons. Yeyang (now the area around Dali, Yunnan) Yang Tiren, with the courtesy name Yeyan, wrote this.

吾滇僻處西隅，而山川靈秀，不減中州。雲邑雖彈丸小邑，實得坤維正氣，乃土金相生過氣之所，向南行五日則極熱，向北行五日則極寒，此其驗也。邑中靈氣所鍾，代有偉人而必以向春先生為冠。

Yunnan is located in the southwest frontier, yet the spiritual beauty of its mountains and rivers is no less than that of the Central Plains. Yun County, though a small town, is precisely in the center of the 'Kunwei' (southwest direction), a place where earth and metal mutually generate and where the destiny of the land has passed through. Traveling south for five days leads to extreme heat, while traveling north for five days leads to extreme cold, which is clear evidence. The whole county is blessed with spiritual energy, producing talented people generation after generation, and among them, Yang Tiren is the first.

先生少而頴悟志在道德，不慕聲華，為邑增廣生員，潛心易學，上紹五聖心傳，近接堯夫正派，蓋先天後天之數固已得之心悟，而非言說所能盡矣，極深研幾言必有中。然人猶未之奇也。

Master was intelligent from a young age, devoted to morality and ethics, and not seeking fame. After being appointed as an additional scholar of the county, he devoted himself entirely to the study of the Book of Changes. He inherited the true transmission of the sages such as Fuxi, King Wen, the Duke of Zhou, and Confucius. He also closely followed the pure lineage of Shao Yong. He had already thoroughly understood the numerical systems of theEarlier Heaven (Heavenly Origin) and Later Heaven (Later Heaven), which could not be fully explained in words. His research was extremely profound and detailed, and his words were always to the point. However, people at that time did not yet realize how extraordinary he was.

明學憲出巡，於報優劣最為緊要，故凡報劣者俱被笞革焉。時值歲試，行催報劣甚嚴。邑學師欲以貧者當之。先生曰，嘻彼貧士也，何可當此累，自願以身代之。學師曰，汝品行端方，報劣無可措詞者。先生曰，但言左道惑眾，擅吃民間雞酒足矣。學師然其說以報之。

In the Ming dynasty, when the officials in charge of education (xue xian) went on inspection tours, they placed the greatest emphasis on reporting the merits and demerits of students. Any student reported as "劣" (bad) would be beaten with a stick and lose their official status. At that time, the annual examination was approaching, and the official documents urging the reporting of bad students were very urgent. The local education officer intended to use a poor student to take the place of another. The teacher said: Alas, that is a poor scholar, how could he bear such a burden? The poor student volunteered to take the blame instead. The education officer said: Your conduct is upright, to report you as bad, I can't find any justification. The teacher said: Just say that I used improper means to deceive everyone, and that I secretly ate chickens and wine from the common people, that would be enough. The education officer followed his words and reported him accordingly.

迨學憲按臨榆郡，歲試甫畢，於報劣者嚴加考詢。一見先生即作色言曰，汝為士子，左道惑眾可乎？先生答曰，生員非左道惑人者，若謂生員左道惑人，易經不該命題。學憲色和曰，汝知易數，其能明吾意乎？先生曰，請書一字。學憲於案上書一“由”字。 先生曰，是問六甲，蓋“由”字倒看則“甲”也。

When the inspector arrived at the prefecture of Yujun, the annual examination had just finished. He interrogated each person reported as bad. As soon as he saw the teacher, his face turned dark and he said: As a scholar, how can you use forbidden methods to deceive the people? The teacher replied: The candidate does not use forbidden methods to deceive people. If someone says the candidate uses forbidden methods to deceive people, then the Classic of Changes should not be used as an exam question. The inspector's face softened and he said: Since you understand the numbers of the Changes, can you guess what I am thinking? The teacher said: Please write a character. The inspector wrote the character 'you' on the desk. The teacher said: You are asking about pregnancy, because when the character 'you' is viewed upside down, it becomes 'jia', and the six jia refer to pregnancy.

學憲故意喝之曰，非也。先生曰，恭喜老宗師，所生是個公子。但這聲喝得不好，報信人至觀音塘馬折足，並家內所命乳名亦起出。後歷歷皆驗。學憲撫然曰，世俗譏評何足為定？吾幾屈一佳士。此後報劣之令遂弛。但存其意而已。

The examiner deliberately shouted loudly, saying: "That's not right." The scholar replied: "Congratulations, Master, the lady has given birth to a son. However, your shout is not appropriate. When the messenger reporting the good news arrives at Guanyin Pond, the horse will break its legs." He even mentioned the name the family had chosen for the child. Later, everything came true. The examiner sighed regretfully, saying: "How can worldly criticism be reliable? I almost wronged a good scholar." From then on, the order to report bad news became lax, and only the name remained.

由是名由省會沐士公尤重之。即軍旅大事亦與相商，於賊散之期皆預定焉。值鄉試之年，預令起數，凡元魁姓氏悉有隱語，但於事後方角耳。其前知多類，不可殫述。

From then on, his reputation spread to the provincial capital. The Marquess Mu, who governed Yunnan, especially valued him, even consulting him on major military matters. He could accurately predict the day when bandits would scatter. When it came to the local examination year, Marquess Mu would ask him to calculate in advance, and he would secretly mention the surnames of the top candidates, but one had to wait until after the event to understand them. Most of his predictions about the future were like this, and there were too many examples to list.

一曰先生獨處，心動遂自起數，乃因算賊被獲久之得釋，欲行報怨也。先生算其從來之方，佈下擒拏之綱，獲賊小校，謝之以金。遂長嘆曰，前知誠妙解也，然多言數窮，安之非禍基哉。此後不輕與人卜矣。

One day, the master was alone at home. He felt a sudden impulse and cast a divination for himself. He divined that a thief whom he had previously predicted and caught was imprisoned for a long time and was now about to seek revenge. The master calculated the direction from which the thief would come and set a trap in advance. He captured the thief's leader and even paid those who helped him. Afterward, he sighed deeply, saying, "It is indeed wonderful to foresee the future, but once words are spoken, the fate of the matter is exhausted. Who could know that this might be the root of calamity?" From then on, he did not easily cast divinations for others.

算得雲邑路當孔道五十年後必罹兵焚，遂摯家屬遷於姚城。先生年益得高，邵修髯偉，貌飄飄欲仙。念一畫原於伏羲，誰登畫卦之臺，九疇原於大禹，誰涉洛水之濱。以及文王之閱厯，周公之經營，孔子之車服禮器不可不厯覽其勝也。

He calculated that Yun County was located on a crucial transportation route and that it would surely suffer from warfare fifty years later, so he moved his family to Yao'an. As the master grew older, his tall figure and flowing beard made him appear almost like a sage. He often thought: the creation of the trigrams originated from Fuxi, but who has ever climbed the high platform where he drew the trigrams? The "Nine Categories" came from Great Yu, but who has ever stood by the banks of the Luo River? Moreover, the experiences of King Wen's imprisonment in Youli, the achievements of the Duke of Zhou in building Luoyi, and the carriages, robes, and ritual objects left by Confucius could not be fully understood without personally visiting them.

於足遂辭家遠遊，於途中得遇李卓吾赴姚安府任議論。間卓吾知先生學究天人甚重之。因問曰：公家姚城亦有嗣乎？先生曰：曾留下書一函與子，後日吾子投書，無論遲早急與相見，能免公災。卓吾重先生，遂志其言不忘。

So he bid farewell to his family and set out on a journey. On the way, he met Li Zewu (Li Zhi), who was about to take up his post as the magistrate of Yao'an. The two traveled together and talked extensively. During their conversation, Li Zewu learned that the gentleman's knowledge connected heaven and humanity, and he greatly respected him. Li Zewu then asked: "Do you have descendants in Yao'an?" The gentleman replied: "I have left a letter for my son. In the future, whenever my son comes to deliver the letter, whether early or late, please receive him promptly. This will prevent you from suffering a calamity." Li Zewu respected the gentleman and kept his words in mind.

其子視書，封固甚密，外又封云：某年月日時投書始驗。至日時來投書，值卓吾坐晚衙（此處有一字不明），子投書急與相見，時已黃昏矣。卓吾方前甫發書，忽大震一聲，府府堂中梁崩塌將公座壓為粉碎。彼此大驚，起書視之，但曰：我救群倒梁之厄，君惜我孤苦之兒。此尤應驗之最奇最顯也。

His son looked at the letter, which was sealed very tightly, and there was a line of characters written on the outside: it would be effective only if it was delivered on a certain day, month, hour, and minute. On that day and hour, the son went to deliver the letter and just happened to meet Zuo Wu sitting in the evening hall. As soon as he heard that the son from the Yang family was delivering a letter, Zuo Wu hurriedly received him. It was already dusk. Just as Zuo Wu was about to leave his seat to open the letter, there was a loud crash, and the main beam in the middle of the hall collapsed, crushing the official seat to pieces. Both were greatly startled. They picked up the letter and read it, which only said: "I save you from the danger of the collapsing beam on top, you pity me for my lonely and helpless son." This was the most strange and obvious fulfillment of the prophecy.

後變姓名為孔道人於慈雲寺。得遇了凡先生，未以知來之學，載在了凡立命篇，說甚詳，茲不重贅。先生雲遊不返，莫知所終，如神龍之無端，見其首不見其尾也。

Later he changed his name and surname and became a Daoist named Kong Daoren at Ciyun Temple, where he met Master Yuan Liao Fan. He passed on the knowledge of foreseeing the future to Master Yuan. This event is recorded in Master Yuan's "Limei Chapter," which describes it in detail, so we will not repeat it here. Master Yuan then traveled about and never returned, and no one knew his whereabouts, like a dragon in the clouds, visible only at the head but not the tail.

先生易數發微自靈性然，亦有秘傳焉。少年赴試秋闈，於安寧道中遇一老叟墜驢幾死，同伴驚駭疾云，先生獨扶之。老叟睜目視之曰：扶我者汝耶，吾有神數待子久矣。蘊授以皇極經世之秘訣也。自此遂棄舉業而專習焉。老叟不知何許人，疑為穆伯長之流雲。

Master's invention of the numbers in the Book of Changes certainly came from his innate talent, but there was also secret transmission. When he was young and went to take the local examination, on the way to Anning he met an old man who fell off a donkey's back and was almost killed. All the people around were scared and hurriedly ran away, but the Master went forward to help him up. The old man opened his eyes and looked at him and said, "Is it you who helped me?" He said, "I have a divine number system waiting for you for a long time." Then he passed on the secret of the Huangji Jingshi to him. From then on, the Master gave up the imperial examination and devoted himself entirely to this study. No one knew who the old man was; some guessed he was a reclusive figure like Mu Buzhang (Mu Xiu).

按先生氏楊諱體仁字向春，別號野崖前（此處缺一字），明嘉靖人也，世居雲洱之北門，至隆慶年間書已行世。余與先生相距二百有餘年，其軼事但得之傳聞，今錄先生書，見其易數精微，有功先聖，懼其事之久而湮沒也，不揣固陋，以為傳記之，先生其知我之心乎，後之君子其諒我之心乎。 大清乾隆十二年歲在丁卯夏四月吉旦

Note: The original text mentions a missing character in the name "野崖" (Wild Cliff), which is not provided. The translation reflects this omission as "Wild Cliff (missing one character)." The text is a preface to a biography of a scholar named Yang Tiren, who lived in the Ming Dynasty. It mentions that his works on the I Ching (Yi Jing) are profound and have contributed to the legacy of the sages. The author, writing in the Qing Dynasty, feels compelled to record Yang's achievements to prevent their loss over time. The date given is the twelfth year of the Qianlong era, in the year Dingmao, during the fourth month of the summer.

卷一 序 伏羲太極圖說 河圖說 洛書圖說 先天八卦圖說 後天八卦圖說 經世衍易圖說 經世天地四象圖說 元會運世圖說 六十四卦方圖說 六十四卦圓圖說 邵子先天卦氣說 天地始終之數 一元十等數 以元經會說 以運經世說 年之月卦 日之時卦 皇極起卦法 運會世並年月日入圖歌訣 皇極起例

Volume One contains the following chapters in order: the preface, "Fuxi's Explanation of the Taiji Diagram," "Explanation of the River Chart," "Explanation of the Luo Book Diagram," "Explanation of the Earlier Heaven Eight Trigrams Diagram," "Explanation of the Later Heaven Eight Trigrams Diagram," "Explanation of the Jingshi Yanyi Diagram," "Explanation of the Jingshi Tian Di Si Xiang Diagram," "Explanation of the Yuan Hui Yun Shi Diagram," "Explanation of the Sixty-Four Trigrams Square Diagram," "Explanation of the Sixty-Four Trigrams Round Diagram," "Shaozi's Explanation of the Earlier Heaven Trigram Qi," "The Number of the Beginning and End of Heaven and Earth," "The Number of the One Yuan and Ten Grades," "Explanation of the Yuan and the Hui," "Explanation of the Yun and the Shi," "The Monthly Trigram of the Year," "The Daily Trigram of the Time," "The Method of Starting the Trigram of Huangji," "Song of the Diagram Incorporating the Run, Hui, Shi, and Years, Months, and Days," and "The Rules of Huangji."

卷二 問數答語 觀物筌蹄 八卦取象 八卦變象 論九疇 八卦取象拾意 先天體用起例 後天體用起例 先後天辨 卦爻當位 後天物來方向斷 策數起例 先天八卦正數 先天五行生成數 軌數起例 後天八卦正數 後天五行生成數 觀物策軌 策軌順逆 為人占例 自己占例 動物占例 靜物占例 稽疑十應 卦辭協卜 觀物元機 觀物動靜 四植說 吉星 凶星 三要元機

The chapters collected in Volume Two are in the following order: "Questioning the Numbers and Answering the Words", "Observing Things and the Method of Inquiry", "Taking the Images of the Eight Trigrams", "Changing Images of the Eight Trigrams", "Discussing the Nine Categories", "Supplementary Meanings of Taking the Images of the Eight Trigrams", "The Principle of Origin and Application of the Earlier Heaven Trigrams", "The Principle of Origin and Application of the Later Heaven Trigrams", "Distinguishing Earlier and Later Heaven", "The Proper Position of the Trigrams and Lines", "Determining Directions Based on Later Heaven", "The Principle of the Numbers Used in Divination", "The Correct Numbers of the Earlier Heaven Trigrams", "The Five Phases Generation Numbers of the Earlier Heaven Trigrams", "The Principle of the Numbers Used in Divination", "The Correct Numbers of the Later Heaven Trigrams", "The Five Phases Generation Numbers of the Later Heaven Trigrams", "Observing Things and the Numbers of Divination", "The Order of the Numbers and Tracks in Divination", "Examples of Divination for Others", "Examples of Self-Divination", "Examples of Divination for Animals", "Examples of Divination for Inanimate Objects", "Ten Responses in Resolving Doubts", "The Hexagram Statements and Divination", "The Original Mechanism of Observing Things", "The Movement and Stillness in Observing Things", "The Theory of Four Plants", "Fortune Stars", "Inauspicious Stars", "The Original Mechanism of the Three Essentials".

《皇極經世心易發微》總目 卷三 體用總斷 天時 歲序 人事 身命 家宅 屋舍 婚姻 產育 科甲 仕宦 求謀 求財 出行 行人 疾病 小兒病症 醫藥 鬼神 詞訟 失物 逃亡 盜賊 征戰 墳墓 交易 謁見 憂疑 損壞 飲食

The above is the general table of contents of "The Heart of the Heavenly Principle and the World's Transformation: A Detailed Explanation of the Heart of the Easy I Ching." The chapters included in Volume Three are arranged in order as follows: "General Judgment of Essence and Function," "Heavenly Timing," "Annual Sequence," "Human Affairs," "Personal Destiny," "Family Residence," "Household," "Marriage," "Childbirth," "Academic Rank," "Official Career," "Seeking Strategies," "Seeking Wealth," "Travel," "Travelers," "Disease," "Childhood Illnesses," "Medicine," "Ghosts and Spirits," "Lawsuits," "Lost Objects," "Fugitives," "Thieves," "Military Campaigns," "Tombs," "Trade," "Visiting," "Anxieties and Doubts," "Damage," and "Food and Drink."

卷四 大定根源 取動卦 動卦數 陰陽加策 年除數 大定起例 元會運世 數有空缺 數有隔借 數有順逆 以數合卦 卦有動爻 天地生成數 二極數 陰陽數 分格 合格 數有錯綜 數有乘除 觀數吉凶 四象說 歲序 地理 起屋 家宅 婚姻 產育 出行 行人 應舉 求財 疾病 生死 墳墓 詞訟 交易 逃亡 兩家氣數 物之成敗 物之隱微 物之多寡 出師勝負 謁見 人物貴賤 人物和睦 觀未來事 行船 進退奴僕 求買田宅 飲食豐嗇 刀砧煞 八卦星象 皇極起例 納音數 後天八卦數 起大運 起小運 推歲序休咎 買物損壞 推人生死 聲音說 分五音 辨清濁 明等第 交互音 檢篇韻法 聲音辨說

Volume four contains the following chapters in order: "The Great Determination of Origins", "Taking the Moving Hexagram", "Counting the Moving Hexagram", "Yin and Yang Added Calculations", "Year Elimination Number", "The Great Determination Starting Example", "The Great Cycle of Time", "Numbers with Missing Entries", "Numbers with Gaps", "Numbers with Order and Reverse", "Combining Numbers with Hexagrams", "Hexagrams with Moving Lines", "The Generation of Heaven and Earth Numbers", "The Two Extremes Number", "Yin and Yang Numbers", "Division of Categories", "Qualified Categories", "Numbers with Comprehensive and Inverse Calculations", "Numbers with Multiplication and Division", "Judging Good and Bad Fortune through Numbers", "The Four Images Theory", "The Order of Years", "Geography", "Building Houses", "Family Residences", "Marriage", "Childbirth", "Travel", "Travelers", "Taking the Imperial Examination", "Seeking Wealth", "Disease", "Life and Death", "Tombs", "Lawsuits", "Trade", "Fugitives", "The Fate of Two Families", "Success or Failure of Things", "Hidden Aspects of Things", "Quantity of Things", "Victory or Defeat in Military Campaigns", "Visiting", "Status of People", "Harmony Among People", "Observing Future Events", "Voyage of a Boat", "Advancement and Retreat of Servants", "Purchasing Land and Houses", "Abundance and Scarcity of Food", "The Knife and Anvil Harm", "The Eight Trigrams and Star Constellations", "The Imperial Pole Starting Example", "Nayin Number Calculations", "The Later Heaven Hexagram Numbers", "Starting the Great Destiny", "Starting the Small Destiny", "Predicting the Fortune and Misfortune of the Year", "Damage to Purchased Goods", "Predicting Life and Death", "The Theory of Sounds", "Dividing the Five Tones", "Distinguishing Clear and Dull Sounds", "Clarifying the Ranks", "Interacting Tones", "Checking the Rhyme Method", "Discourse on Sounds".

卷五 五運之年卦 卷六 小序 人物統於太極圖之上下 起本身數 聲音入既濟四象並掛一卦總括陽圖 聲音入既濟四象並掛一卦總括陰圖 後天參伍錯綜之例 卜易變通論 事應遲速例 八卦內伏干支刑合等例 凶殺 長生例 日與卦合 天祿 地祿 天赦 時方吉凶 十應靈樞篇 文王十二月卦氣圖 二十四月卦氣 七十二候 求七十二候 日卦 時卦 八卦十六變 八卦配象 卷七 歷代帝王經世甲子歲

Volume five contains only one section: "The Five Movements and the Yearly Trigrams." Volume six includes the following sections in order: "A Brief Introduction," "The Unity of Figures and the Taiji Diagram," "The Origin of Numbers," "The Integration of Sounds into the Completed Diagram and the Summary of the Yang Diagram," "The Integration of Sounds into the Completed Diagram and the Summary of the Yin Diagram," "Examples of the Posterior Heaven's Five and the Comprehensive Arrangement," "A Discussion on Divination Changes and Transformations," "Examples of the Speed and Delay of Events," "Examples of the Hidden Heavenly Stems and Earthly Branches in the Eight Trigrams and Their Mutual Influence," "Fatal Killings," "Examples of Longevity," "The Harmony of the Day and the Trigram," "Heavenly禄," "Earthly禄," "Heavenly Pardon," "The Favorability and Unfavorability of Time and Place," "The Ten Responsive Meridians," "The King Wen's Twelve-Month Trigram Qi Diagram," "The Twenty-Four-Month Trigram Qi," "The Seventy-Two Phases," "Seeking the Seventy-Two Phases," "The Daily Trigram," "The Hourly Trigram," "The Sixteen Transformations of the Eight Trigrams," "The Matching of the Eight Trigrams with Images." Volume seven contains only one section: "The Reign Years of Emperors in the Jiazi Cycle."

此圖乃伏羲氏所作也，世不顯傳，或謂希夷所作，雖周子亦未之見焉，乃自作太極圖觀任道遜之詩可見矣。詩云： “太極圖中一氣旋，兩儀凹象無形全，先天八卦五行具，萬物何曾出此圈”。又云： “造化根源文字祖，圖成太極自天然，當時早見周夫子，不費鑽研作正傳”。

This diagram was created by Fuxi. It has not been publicly circulated in the world. Some say it was made by Chen Tuan (the Master Xiyi). In reality, even Zhou Dunyi had never seen it, so he drew another diagram of the Taiji on his own. Looking at Ren Daoshun's poem, one can understand this. The poem says: In the Taiji diagram, there is only a single force rotating, the concave and convex forms of yin and yang are complete yet formless; the Earlier Heaven Trigrams and the Five Phases are all contained within it, and all things have never gone beyond this circle. It also says: It is the source of creation and the ancestor of writing. The diagram of Taiji is entirely natural. If Zhou Dunyi had seen this diagram earlier, he would not have had to study hard and create his own version.

夫既謂八卦渾淪文字祖，則知圖為伏羲所作，而非希夷明矣。其外一圈太極也，中分黑白者，陰陽也。黑中含一點白者，陰中有陽也。白中含一點黑者，陽中有陰也。

Since the poem says the Eight Trigrams are unified as a whole and are the ancestors of written characters, it is clear that this diagram originated from Fuxi rather than Chen Tuan. The circle surrounding the diagram represents the Taiji; within the circle, the black and white halves represent Yin and Yang. The black half contains a white dot, indicating that Yin contains Yang; the white half contains a black dot, indicating that Yang contains Yin.

陰陽交互，動靜相倚，周詳活潑，妙趣自然，其圈外左方，自《震》一陽馴至《乾》之三陽，所謂起《震》而歷《離》、《兌》，以至於《乾》是也。右方自《巽》一陰，馴至《坤》之三陰，所謂自《巽》而歷《坎》、《艮》，以至於《坤》是也。其間四正四隅，陰陽純雜，隨方步位，自有太極含陰陽，陰陽含八卦之妙，不假安排也。

Yin and yang intermingle and contain each other, movement and stillness rely on each other, being both meticulous and dynamic, with natural charm. On the left half outside the circle, it begins with one yang from the Trigram Zhen, gradually increasing to three yangs in the Trigram Qian, which is said to start from Zhen, passing through Li and Dui to reach Qian. On the right half, it begins with one yin from the Trigram Xun, gradually increasing to three yins in the Trigram Kun, which is said to start from Xun, passing through Kan and Gen to reach Kun. In between, on the four cardinal directions (Zi, Wu, Mao, You) and the four intercardinal directions (the four corner positions), yin and yang are either pure or mixed, each arranged step by step according to the directions, naturally revealing the subtlety of the Taiji containing yin and yang, and yin and yang containing the Eight Trigrams, without the need for human deliberate arrangement.

豈淺見近識者，所能及哉。伏羲不過摸寫出來，以示人耳。予嘗窮觀此圖，陰陽渾淪，蓋有不外乎太極，而亦不離乎太極者，本先天之《易》也。觀周子太極圖，則陰陽顯著，皆太極之所為，而非太極之所倚者，實後天之《易》也。

This is beyond the reach of those with shallow understanding. Fuxi merely depicted it for people to see. I have repeatedly observed this diagram: yin and yang are unified as one, neither outside the Taiji nor separate from it; this is originally the "Earlier Heaven Yi." Now looking at Zhou Dunyi's Taiji Diagram, where yin and yang are clearly divided, they are all generated by the Taiji, not dependent on it; this is actually the "Later Heaven Yi."

然而先天所以包括後天之理，後天所以發明先天之妙，明乎道之所渾淪，則先天而天弗違，太極體立矣。明乎道之所顯著，則後天而奉天時，太極用行矣。使徒玩諸畫象，談諸空言，則伏羲之意荒矣。

However, the principles of theEarlier Heaven (primordial Heaven) fully include those of theLater Heaven (subsequent Heaven), and the latter fully reveals the subtle applications of the former. Understanding the aspect of the Dao that is still undivided allows one to achieve what is said in the Wenyan of the Qian Hexagram, "Before Heaven, Heaven does not violate," thereby establishing the essence of the Taiji. Understanding the aspect of the Dao that is already clearly divided allows one to achieve "After Heaven, one follows the timing of Heaven," thereby enabling the operation of the Taiji. If one merely plays with a few strokes of the diagram or talks emptily about a few principles, then the original intention of Fuxi is lost.

故周子有詩曰： “畫堂幾座萬幾休，日暖風和草色幽，誰道三千年遠事，而今只在眼睛頭”。 豈非孔子所論太極之旨，容有外於一舉目之間哉，是能默識於其妙，而見於性情之理者，旨要可考也。

Therefore, Zhou Dunyi wrote a poem saying: Sitting quietly in the hall, before the writing desk, all worldly affairs have been set aside; the sun is warm, the wind is gentle, and the spring grass is green and secluded; who could say that events from three thousand years ago are too distant to reach, when they are now right before our eyes? This does not precisely show that the principle of the Taiji discussed by Confucius is not beyond our immediate sight? If one can comprehend its profound meaning in silence, and see its realization in the principles of nature and human feelings, then the essence of this diagram can be thoroughly examined.

愚按《河圖》《洛書》為數之宗也，數之所起，一陰一陽而已，陽數奇屬天而象圓，陰數偶屬地而象方，《河圖》以生數為主，故一、二、三、四、五、居內，六、七、八、九、十居外，

I believe the River Chart and the Lo Shu are the ultimate sources of all numbers. The beginning of numbers is simply the combination of one yin and one yang: odd numbers belong to heaven and are circular in form, while even numbers belong to earth and are square in form. The River Chart focuses on "primary numbers," so the numbers one, two, three, four, and five are arranged within the inner circle, while the numbers six, seven, eight, nine, and ten are placed in the outer circle.

天一生水，得五為六，故地以六成之，而一六共宗居北，地二生火，二得五為七，故天以七成之，而二七為朋居南，天三生木，三得五為八，故地以八成之，而三八同道居東，地四生金，四得五為九，故天以九成之，而四九為友居西，天五生土，五得五為十，故地以十成之，而五十相守居中，生數在內，成數在外，各以類數而同處其方，在內為主，在外為賓，亦各以數而相統不亂，此所謂道其常數之體也。

Heaven uses one to generate water, adding one to the central five to get six, so Earth uses six to complete it. One and six "share the same origin" and reside in the north. Earth uses two to generate fire, adding two to the central five to get seven, so Heaven uses seven to complete it. Two and seven "are companions" and reside in the south. Heaven uses three to generate wood, adding three to the central five to get eight, so Earth uses eight to complete it. Three and eight "follow the same path" and reside in the east. Earth uses four to generate metal, adding four to the central five to get nine, so Heaven uses nine to complete it. Four and nine "are friends" and reside in the west. Heaven uses five to generate earth, adding five to the central five to get ten, so Earth uses ten to complete it. Five and ten "keep each other company" and reside in the center. The generating numbers are inside, the completing numbers are outside, and numbers of the same type are in the same direction. Those inside are the main ones, those outside are the guests, each following their numbers and mutually governing without confusion. This is called the essence of the constant numbers.

以陰陽老少論之，一為老陽之位，其外則老陰之數居之，二為少陰之位，其外則少陽之數居之，三為少陽之位，其外則少陰之數居之，四為老陰之位，其外則老陽之數居之，此又陰陽老少互藏其宅之變也。

If divided into old yang, young yang, old yin, and young yin: the first is the position of old yang, but outside it is occupied by the number of old yin (six); the second is the position of young yin, outside it is occupied by the number of young yang (seven); the third is the position of young yang, outside it is occupied by the number of young yin (eight); the fourth is the position of old yin, outside it is occupied by the number of old yang (nine). This is again a change where yin and yang old and young are hidden within each other's dwelling.

以生出之序言之，始下次上，次左，此右而復於中，而又始於下也。 以運行言之，北方一六水，生東方三八木，東方木生南方二七火，火生中央五十土，中央土生西方四九金，西方金生北方一六水，左旋一周，而水復生木也。

If following the order of generation, first comes below (north), then above (south), then left (east), then right (west), then back to the center, and then again starting from below. If following the movement, the water of the north (one and six) generates the wood of the east (three and eight), the wood of the east generates the fire of the south (two and seven), the fire generates the earth of the center (five and ten), the earth of the center generates the metal of the west (four and nine), and the metal of the west generates the water of the north (one and six); thus, rotating left, water again generates wood.

以對待言之，北方一六水克南方二七火，西方四九金克東方三八木，是生生之中，又有剋制相成之義焉，本之以畫卦，則虛其中之五與十者，太極也。奇數二十五，偶數三十者，兩儀也。以一、二、三、四，為六、七、八、九者，四象也。折四方之合，以為《乾》、《坤》、《離》、《坎》，補四隅之空，以為《兌》、《震》、《巽》、《艮》者，八卦也。此所謂虛其中以作易也。

If we consider the relative directions, the north with numbers one and six represents water, which controls the south with numbers two and seven representing fire; the west with numbers four and nine represents metal, which controls the east with numbers three and eight representing wood. This shows that within the continuous generation and renewal, there is also the meaning of mutual control and complementation. Based on this, we draw the trigrams: leave the central numbers five and ten empty, which forms the Taiji (Supreme Ultimate); the total of the odd numbers is twenty-five, and the total of the even numbers is thirty, which forms the two principles (Yi); add five to each of the numbers one, two, three, and four to form six, seven, eight, and nine, which forms the four images (Sìxiàng); split the combinations of the four directions to establish the trigrams Qian, Kun, Li, and Kan, and fill in the four corners to establish the trigrams Dui, Zhen, Xun, and Gen, which forms the eight trigrams (Bagua). This is called leaving the center empty to create the Book of Changes (Yi).

愚按《易範》聖人之所作，故《洛書》以奇為主，一、三、七、九各居其外，五居其中，而二、四、六、八亦各以偶數，而附奇數之側，正者為君，側者為臣，所謂主於陽以統陰，而肇其變數之用也。

I believe both the Book of Changes and the Hongfan are works of the sage, so the Luo Shu is based mainly on odd numbers: one, three, seven, and nine are arranged at the four cardinal directions, while five is in the center. The even numbers two, four, six, and eight are each placed at the four corners adjacent to the odd numbers. Those in the central positions are the sovereign, and those in the lateral positions are the ministers. This is what is meant by using the yang to govern the yin, thereby initiating the function of transformation.

然以數之縱橫十五，則皆以七、八、九、六疊為消長而得之，一居正北疊五為六，而與南方之九疊為消長，四居東南得五為九，而與西北之六疊為消長，六進為九，則九長而六消，九退為六，則九反消而六又長，三居正東，得五為八，而與西方之七疊為消長，二居西南，得五為七，而與東北之八疊為消長，七進為八，則八長而七消，八退為七，則八反消而七又長，虛中五，則縱橫皆十五，而一含九，二含八，三含七，四含六，參伍錯綜，無適而不遇其合焉，此變化之無窮，所以為妙也。

The Lo Shu square has both its rows and columns adding up to fifteen, which comes from the mutual increase and decrease of the numbers seven, eight, nine, and six. One is placed in the north, adding to the central five to make six, which interacts with nine in the south; four is placed in the southeast, adding to five to make nine, which interacts with six in the northwest; when six increases to nine, nine grows while six decreases, and when nine decreases to six, nine decreases again while six increases. Three is placed in the east, adding to five to make eight, which interacts with seven in the west; two is placed in the southwest, adding to five to make seven, which interacts with eight in the northeast; when seven increases to eight, eight grows while seven decreases, and when eight decreases to seven, eight decreases again while seven increases. Leaving the central five empty, the rows and columns all add up to fifteen. One contains nine, two contains eight, three contains seven, and four contains six. The numbers three and five are interwoven, and no matter how they are arranged, they always fit together. This is why it has infinite variations and is considered marvelous.

其陽數之次，則北首而東，東而中，中而西，西而南，其陰數，則首西南而東南，次西北而東北，也合而言之，則北首而西南，次東而東南，次中而西北，次西而東北，以窮於南也，其運行則一六水克二七火，二七火克四九金，四九金克三八木，三八木克中央土，右旋一周而土復克水也。

The order of the Yang numbers starts from the north, then goes to the east, followed by the center, then to the west, and finally to the south. The order of the Yin numbers starts from the southwest, then goes to the southeast, followed by the northwest, and finally to the northeast. Combined, the sequence is first north then southwest, next east then southeast, then center then northwest, next west then northeast, and finally ends at the south. As for its movement, it is one six water overcoming two seven fire, two seven fire overcoming four nine metal, four nine metal overcoming three eight wood, three eight wood overcoming the central earth; then turning right, the earth comes back to overcome water.

以對待言之則東南方四九金生西北一六水，東北三八木生西南二七火，是剋制之中又有生生不窮之理焉，大禹之敘疇，故一為五行，二為五事，三為八政，四為五紀，五為皇極，六為三德，七為稽疑，八為庶徵，九為五福，皇極居中，而八者各以其次列於外焉，所謂則《洛書》者，總其實是也，

If we consider relative directions, the metal of the southeast (four and nine) generates the water of the northwest (one and six), and the wood of the northeast (three and eight) generates the fire of the southwest (two and seven); this shows that within the principle of control there is also the principle of continuous generation. Great Yu arranged the nine categories, following this principle: one is the Five Phases, two are the Five Actions, three are the Eight Policies, four are the Five Records, five is the Imperial Center, six are the Three Virtues, seven are the Inquiry into Doubts, eight are the Various Signs, and nine are the Five Blessings; the "Imperial Center" is in the middle, while the other eight categories are arranged in order around it. The saying that the "Huang Fa" (The Nine Categories) is modeled after the "Luoshu" (Lo Shu) refers precisely to this actual situation.

愚按具天地之理者，易之象紀天地之理者，範之數數始於奇，象成於偶，二四而八，八卦之象，三三為九，九疇之數，故象以偶為用，有應則吉，數以奇為用，有對則凶。偶者陰陽對待之象，奇者陰陽疊運之數也。

I believe that the "image" (xiang) of the Book of Changes (Yi) fully expresses the principles of heaven and earth, while the "numbers" (shu) of the Hongfan (Book of Documents) systematically record these principles. Numbers originate from the odd, and images are formed through the even: two multiplied by four gives eight, which is the image of the Eight Trigrams; three multiplied by three gives nine, which is the number of the nine categories. Therefore, images use even numbers, and when they correspond, they bring good fortune; numbers use odd numbers, and when there is opposition, they bring misfortune. Even numbers represent the image of yin and yang in mutual opposition, while odd numbers represent the numerical expression of yin and yang alternating in operation.