青囊經 – Green Scripture Classic
by Yang Yunsong, Tang Dynasty
第一節 上卷 化始 – Upper Scroll, Section 1 – Hua Shi (Genesis)
經云：
The Classic says:
天尊地卑，陽奇陰偶。
Heaven is exalted, Earth is lowly, Yang is singular, Yin is paired.
一六共宗，二七同道，三八為朋，四九為友，五十同途。
One and six share a lineage, two and seven share a path, three and eight are companions, four and nine are friends, five and ten share a way.
闔闢奇偶， 五兆生成，流行終始；八體弘布，子母分施。
Closing and opening, odd and even, five omens generate and complete, flowing through end and beginning; eight forms widely spread, child and mother separately applied.
天地定位，山澤通氣，雷風相薄，水火不相射。
Heaven and Earth fix positions, mountain and marsh share vital energy, thunder and wind mutually press, water and fire do not shoot each other.
中五立極，臨制四方，背一面九，三七居旁，二八四六，縱橫紀綱。
Center five establishes the pole, overseeing the four directions, back one faces nine, three and seven dwell beside, two, eight, four, six, vertically and horizontally regulate order.
陽以相陰，陰以含陽， 陽生於陰，柔生於剛。
Yang mutually complements Yin, Yin contains Yang, Yang is born from Yin, soft is born from hard.
陰德弘濟，陽德順昌，是故陽本陰，陰育陽，天依形，地附氣，此之謂化始。
Yin’s virtue greatly supports, Yang’s virtue flourishes smoothly, therefore Yang is rooted in Yin, Yin fosters Yang, Heaven relies on form, Earth clings to vital energy, this is termed the genesis of transformation.
第二節 中卷 化機 – Qing Nang Jing: Middle Scroll, Section 2 – Hua Ji (Mechanism, Introduction)
經曰：
The Classic says:
天有五星，地有五行，天分星宿，地列山川，氣行於地，形麗於天，因形察氣，以立人紀。
Heaven has five stars, Earth has five elements, Heaven divides constellations, Earth arrays mountains and rivers, vital energy moves on Earth, form adheres to Heaven, by form observing vital energy, to establish human order.
紫微天極，太乙之禦，君臨四正，南面而治，天市東宮，少微西掖，太微南垣，旁照四極。
Purple Star is Heaven’s pole, Great Unity’s chariot, ruler overseeing four directions, facing south to govern, Heavenly Market is the eastern palace, Lesser Star is the western wing, Great Star is the southern wall, laterally illuminating four poles.
四七為經，五德為緯，運幹坤輿，垂光乾紀，七政樞機，流通終始。
Four and seven are warp, five virtues are weft, operating Qian and Kun’s carriage, hanging light on Qian’s order, seven governors are the pivot mechanism, circulating through end and beginning.
地德上載，天光下臨，陰用陽朝，陽用陰應，陰陽相見，福祿永貞，陰陽相乘，禍咎踵門。
Earth’s virtue bears upward, Heaven’s light descends, Yin employs Yang’s court, Yang employs Yin’s response, Yin and Yang mutually meet, fortune and prosperity forever true, Yin and Yang mutually override, calamity and blame follow at the door.
天之所臨，地之所感，形止氣蓄，萬物化生，氣感而應，鬼福及人。
Where Heaven oversees, Earth is moved, form halts, vital energy accumulates, myriad things transform and arise, vital energy moves and responds, spiritual blessings reach humanity.
是故天有象，地有形，上下相須，而成一體。
Thus, Heaven has images, Earth has forms, above and below mutually need, and form one body.
此之謂化機。
This is called the mechanism of transformation.
第三節 下卷 化成 – Qing Nang Jing: Lower Scroll, Section 3 – Hua Cheng (Completion)
經曰：
The Classic says:
無極而太極也，理寓於氣，氣囿於形；日月星宿，剛氣上騰。山川草木，柔氣下凝。
Without extreme, then Supreme Ultimate, principle resides in vital energy, vital energy is confined in form; sun, moon, constellations, hard vital energy ascends upward. Mountains, rivers, grasses, trees, soft vital energy condenses downward.
資陽以昌，用陰以成；陽德有象，陰德有位。
Draw on Yang to flourish, employ Yin to complete; Yang’s virtue has images, Yin’s virtue has positions.
地有四勢，氣從八方，外氣行形，內氣止生，乘風則散，界水則止。
Earth has four forces, vital energy comes from eight directions, external vital energy moves form, internal vital energy halts and generates, riding wind then scatters, bounded by water then stops.
是故順五兆，用八卦，排六甲，布八門，推五運，定六氣，明地德，立人道，因變北，原終始，此之謂化成。
Thus, follow five omens, use eight trigrams, arrange six Jia, distribute eight gates, deduce five movements, establish six vital energies, clarify Earth’s virtue, establish human way, adapt to northern changes, trace end and beginning, this is called completion of transformation.
青囊經 – Qing Nang Jing
蔣大鴻注 with Jiang Dahong Annotation
上卷 Upper Scroll
天尊地卑，陽奇陰偶，一六共宗，二七同道，三八為朋，四九為友，五十同途，闢闔奇偶，五兆生成，流行終始。
Heaven is exalted, Earth is lowly, Yang is singular, Yin is paired, one and six share a lineage, two and seven share a path, three and eight are companions, four and nine are friends, five and ten share a way, opening and closing, odd and even, five omens generate and complete, flowing through end and beginning.
八體宏布，子母分施，天地定位，山澤通氣，雷風相薄，水火不相射，中五立極，制臨四方，背一面九，三七居旁，二八四六，縱橫紀網。
Eight bodies vastly spread, child and mother separately applied, Heaven and Earth fix positions, mountain and marsh share vital energy, thunder and wind mutually press, water and fire do not shoot each other, center five establishes the pole, governing over four directions, back one faces nine, three and seven dwell at sides, two, eight, four, six, vertically and horizontally weave a net.
陽以相陰，陰以含陽，陽生於陰，柔生始剛，陰德宏濟，陽德順昌。
Yang mutually complements Yin, Yin contains Yang, Yang is born from Yin, soft begins from hard, Yin’s virtue vastly aids, Yang’s virtue smoothly prospers.
是故陽本陰，陰育陽，天依形，地附氣，此之謂化始。
Thus, Yang is rooted in Yin, Yin nurtures Yang, Heaven depends on form, Earth attaches to vital energy, this is called the beginning of transformation.
此篇以無形之氣，為天地之始，而推原道之所從來也，夫陽氣屬天，而實兆於地之中，聖人作易，以明天地之道，皆言陰陽之互為其根而已，天高而尊，地下而卑，然尊者有下濟之德，卑者有上行之義，一陰一陽，一奇一偶，其數參伍，所以齊一，其形對待，所以往來，天地之匡廓，由此而成，四時之代謝，
This section takes formless vital energy as the beginning of Heaven and Earth, and traces the origin of the Way from which it comes. Yang vital energy belongs to Heaven, yet truly manifests in the midst of Earth. The sage created the Changes to clarify the Way of Heaven and Earth, all speaking of Yin and Yang mutually being their root. Heaven is high and exalted, Earth is low and humble, yet the exalted has the virtue of descending to aid, the humble has the principle of ascending action. One Yin and one Yang, one odd and one even, their numbers in threes and fives, thereby achieving unity, their forms opposing and corresponding, thereby moving to and fro. The vast framework of Heaven and Earth is formed by this, the alternation of the four seasons.
由此而運，萬物之化育，由此而胚，夫此陰陽奇偶之道，隨舉一物，無不有之，天地無心，聖人無意，自然流露，而顥其象於河圖，遂有一六共宗，二七同道，三八為朋，四九為友，五十同途之象，聖人因其象而求其義，以奇者屬陽，有天一天三天五天七天九之名，以偶者為陰，而有地二地四地六地八地十之名，
By this it operates, the transformation and nurturing of all things, by this it is conceived. Now, this Way of Yin and Yang, odd and even, in whatever thing is taken up, there is nothing that does not possess it. Heaven and Earth are without intent, the sage is without design, naturally flowing forth, and manifesting its image in the River Chart, thus there is the image of one and six sharing a lineage, two and seven sharing a path, three and eight as companions, four and nine as friends, five and ten sharing a way. The sage, based on these images, seeks their meaning, taking the odd as belonging to Yang, with the names of Heaven one, Heaven three, Heaven five, Heaven seven, Heaven nine, and the even as Yin, with the names of Earth two, Earth four, Earth six, Earth eight, Earth ten.
蓋有一必有二，有三必有四，有五必有六，有七必有六，有七必有八，有九必有十，所謂參伍之數也，此一彼二，此三彼四，此五彼六，此七彼八，此九彼十，此所謂對待之形也，天數與地數各得其五，此所謂一成之數，而百千萬億無窮之數，由此而推之也，天數地數，各得其五，合二五而成十，蓋有五即有十，
Indeed, where there is one, there must be two; where there is three, there must be four; where there is five, there must be six; where there is seven, there must be eight; where there is nine, there must be ten—this is called the numbers of threes and fives. This one to that two, this three to that four, this five to that six, this seven to that eight, this nine to that ten—this is called the form of opposition and correspondence. Heaven’s numbers and Earth’s numbers each obtain their five—this is called the number of one completion. And the infinite numbers of hundreds, thousands, tens of thousands, and billions are derived from this. Heaven’s numbers and Earth’s numbers, each obtaining their five, combine two fives to form ten; indeed, where there is five, there is ten.
猶有一即有二，陰陽自然之道也，故有天之一，即有地之六，有地之二，即有天之七，有天之三，即有地之八，有地之四，即有天之九，有天之五，即有地之十，此陰陽之數，以參伍而齊一者也，易曰，五位相得，蓋謂此也，而一六在下，則二七必在上，三八在左，則四九必在右，五居中，則十亦居中，此陰陽之數，對待而往來者也，
Likewise, where there is one, there is two, the natural Way of Yin and Yang. Thus, where there is Heaven’s one, there is Earth’s six; where there is Earth’s two, there is Heaven’s seven; where there is Heaven’s three, there is Earth’s eight; where there is Earth’s four, there is Heaven’s nine; where there is Heaven’s five, there is Earth’s ten. This is the number of Yin and Yang, unified through threes and fives. The Changes say, “The five positions mutually obtain,” indeed referring to this. And when one and six are below, then two and seven must be above; when three and eight are on the left, then four and nine must be on the right; when five resides in the center, then ten also resides in the center. This is the number of Yin and Yang, opposing and corresponding in movement.
易曰，五位相得，而各有合，蓋謂此也，以其參伍而齊一，故一奇一偶燦然而不棼，以其對待而往來，故奇偶之間，而一闔一闢，潛然而自應，此生成之所從也，天一生水，而地六成之，地二生火，而天七成之，天三生木，而地八成之，地四生金，而天九成之，天五生土，而地十成之，一生一成，皆陰陽交媾之妙，二氣相交，而五行兆焉，降於九天之上，升於九地之下，周流六虛，無有休息，始而終，
The Changes say, “The five positions mutually obtain, and each has its union,” indeed referring to this. By its threes and fives achieving unity, thus one odd and one even shine brilliantly without confusion. By its opposition and correspondence in movement, thus between odd and even, there is one closing and one opening, subtly and spontaneously responding. This is the origin of generation and completion. Heaven one generates water, and Earth six completes it; Earth two generates fire, and Heaven seven completes it; Heaven three generates wood, and Earth eight completes it; Earth four generates metal, and Heaven nine completes it; Heaven five generates earth, and Earth ten completes it. One generation and one completion are all the marvel of Yin and Yang’s union. The two vital energies intersect, and the five elements manifest therein, descending above the nine heavens, rising below the nine earths, circulating through the six voids, without rest, beginning and ending.
終而複始，無一息流行，則無一息不交媾，當其無而其體渾然已成，當其有而其體秩然有象，聖人因河圖之象數，而卦體立焉，夫河圖止有四象，而卦上成八體十何也，蓋一畫成爻，爻者交也，太始之氣，止有一陽，是名太陽，太陽一交，而成太陰，是曰兩儀，太陽太陰再交，而成少陰少陽，並太陽太陰，是曰四象，此河圖之顯象也，蓋即河圖每方二數，析之則有八，此河圖之象隱而顯者也，故卦之八，
Ending and beginning anew, without a single moment’s flow ceasing, there is no moment without union. When it is absent, its form is wholly complete; when it is present, its form is orderly and manifest. The sage, based on the image and number of the River Chart, establishes the form of the trigrams. Now, the River Chart has only four images, so why do the trigrams form eight and ten? Indeed, one stroke forms a line, and a line is an intersection. The primal energy of the Great Beginning has only one Yang, named Greater Yang. Greater Yang intersects once, forming Greater Yin, called the Two Images. Greater Yang and Greater Yin intersect again, forming Lesser Yin and Lesser Yang, together with Greater Yang and Greater Yin, called the Four Images. This is the manifest image of the River Chart. Indeed, each direction of the River Chart has two numbers, and when analyzed, there are eight. This is the hidden yet manifest image of the River Chart. Thus, the eight of the trigrams.
由於四象，爻之三，由於三交，乾坤二卦為母，六卦為子，此八卦之子母也，諸卦自為母，三爻為子，此一卦之子母也，以此分施造化，佈滿宇宙之間，於是舉陽之乾為天，對以陰之坤為地，謂之天地定位，天覆於上，則地載於下也，此陰陽之一交，而成天地者也，舉陽之艮為山，對以陰之兌為澤，謂之山澤通氣，山載於下，則澤受於上也，舉陽之震為雷，對以陰之巽為風，謂之雷風相薄，雷發於下，則風動於上也，
Due to the Four Images, there are three lines; due to three intersections, Qian and Kun, the two trigrams, are the mother, and the six trigrams are the children—this is the mother and children of the eight trigrams. Each trigram itself is a mother, with three lines as its children—this is the mother and children of a single trigram. By this, the transformative creation is distributed, filling the space of the cosmos. Thus, the Yang of Qian is taken as Heaven, paired with the Yin of Kun as Earth, called the positioning of Heaven and Earth. Heaven covers above, and Earth bears below. This is one intersection of Yin and Yang, forming Heaven and Earth. The Yang of Gen is taken as Mountain, paired with the Yin of Dui as Marsh, called the interflow of Mountain and Marsh. Mountain bears below, and Marsh receives above. The Yang of Zhen is taken as Thunder, paired with the Yin of Xun as Wind, called the mutual approach of Thunder and Wind. Thunder issues below, and Wind moves above.
舉陽之坎為水，對以陰之離為火，謂之水火不相射，水火平衡，形常相隔，而情常相親也，此三陰三陽之各自為交，而生萬物者也，先賢以此為先天之卦，伏羲所定，本於龍馬負圖而作，實則渾沌初分，天地開闢之象也，四象虛中，而成五位，此中五者，即四象之交位，乾之真陽，坤之真陰，皆無形而為土之形，此土之下為黃泉，皆坤地積陰之氣，此土之上為清虛，皆乾天積陽之氣，而土膚之際，平鋪如掌，乃至陰至陽，
The Yang of Kan is taken as Water, paired with the Yin of Li as Fire, called Water and Fire not striking each other. Water and Fire are balanced, their forms always separated, yet their essences always intimate. This is the three Yin and three Yang each forming their own intersection, giving rise to the myriad things. The ancient sages took this as the trigrams of the Former Heaven, established by Fuxi, based on the Dragon-Horse bearing the Chart. In truth, it is the image of the primal chaos dividing and the opening of Heaven and Earth. The Four Images are empty in the center, forming five positions. These central five are the intersecting positions of the Four Images. The true Yang of Qian and the true Yin of Kun, both formless, take the form of Earth (soil). Below this Earth is the Yellow Spring, all the accumulated Yin energy of Kun Earth. Above this Earth is the Clear Void, all the accumulated Yang energy of Qian Heaven. At the boundary of the Earth’s surface, it lies flat like a palm, reaching the utmost Yin and utmost Yang.
乾坤交媾之處，水火雷風山澤，諸凡天地之化機，皆露於此，故中五者，八卦托體儲精，成形顯用之所也，故河圖洛書，同此中五以立極也，河圖雖有四象，而先天陽升陰降，上下初分，未可謂之四方，自中五立極，而後四極劃然，各正其方矣，有四方之正位，而四維介於其間，於是八方立焉，統中五皇極而為九，分而布之，一起正北，二居西南，三居正東，四居東南，五複居中，六居西北，七居正西，
At the place of Qian and Kun’s union, Water, Fire, Thunder, Wind, Mountain, and Marsh—all the transformative mechanisms of Heaven and Earth are revealed here. Thus, the central five, where the eight trigrams rely for their form and store their essence, is the place of forming and manifesting function. Hence, the River Chart and Luo Writing, together with this central five, establish the pole. Though the River Chart has Four Images, in the Former Heaven, Yang ascends and Yin descends, initially divided above and below, not yet called the four directions. From the central five establishing the pole, the four extremes are clearly delineated, each securing its direction. With the fixed positions of the four directions, the four corners intervene between them, and thus the eight directions are established. Unified with the central five, the imperial pole, they become nine. Divided and arranged, one begins at due north, two resides in the southwest, three in due east, four in the southeast, five returns to the center, six in the northwest, seven in due west.
八居東北，九居正南，謂之九疇，此雖出於洛書，而實與河圖之數符合，天地之理，自然發現，無不同也，布其位曰，戴九履一，左三右七，二四為肩，六八為足，其八方之位，適與八方之數均齊，聖人即以八卦隷之，而其次序曰，坎一，坤二，震三，巽四，中五，乾六，兌七，艮八，離九，此則四正四維，不易之定位也，數雖起一，而用實首震，蓋成位之後，少陽用事，先天主天，而後天主日，元子繼體代父為政也，易曰，
Eight resides in the northeast, nine in due south, called the Nine Domains. Though this derives from the Luo Writing, it truly aligns with the numbers of the River Chart. The principles of Heaven and Earth naturally manifest, with no difference. Its positions are arranged thus: wearing nine and treading one, left three and right seven, two and four as shoulders, six and eight as feet. The positions of the eight directions perfectly match the numbers of the eight directions. The sage thus assigns the eight trigrams to them, with the sequence as follows: Kan as one, Kun as two, Zhen as three, Xun as four, center as five, Qian as six, Dui as seven, Gen as eight, Li as nine. This is the fixed positioning of the four cardinals and four corners, unchangeable. Though the numbers begin with one, in function, it starts with Zhen. After the positions are established, Lesser Yang takes charge. The Former Heaven governs Heaven, while the Later Heaven governs the Sun. The primal heir inherits the form, succeeding the father in governance. The Changes say:
帝出乎震，齊乎巽，相見乎離，致役乎坤，說言乎兌，戰乎乾，勞乎坎，成言乎艮，一二三四五六七八九者，古今之禪代推移，周而復始者也，震巽離坤兌乾坎艮者，日月之出沒，四時之氣機，運行遷謝，迴圈無端者也，先賢以此為後天之卦，昔者大禹治水，神龜出洛，文王因之作後天之卦，豈伏羲畫卦之時，未有洛書，而大禹衍疇之時，未有後天卦位耶，竊以為圖書，必出於一時，而先天後天卦位，
The Emperor emerges from Zhen, aligns in Xun, meets in Li, serves in Kun, speaks joyfully in Dui, battles in Qian, labors in Kan, and completes speech in Gen. The numbers one, two, three, four, five, six, seven, eight, and nine are the ancient and modern cycles of succession and change, revolving and beginning anew. Zhen, Xun, Li, Kun, Dui, Qian, Kan, and Gen are the rising and setting of the sun and moon, the mechanisms of the four seasons’ energies, moving, transforming, and cycling without end. The ancient sages took this as the trigrams of the Later Heaven. In the past, when Great Yu tamed the floods, the divine turtle emerged from the Luo, and King Wen, based on this, created the Later Heaven trigrams. Could it be that when Fuxi drew the trigrams, there was no Luo Writing, or when Great Yu derived the domains, there were no Later Heaven trigram positions? I humbly submit that the Chart and Writing must have emerged at the same time, and the Former Heaven and Later Heaven trigram positions
亦定於一日，伏羲但有卦爻，而文王始系之辭耳，河圖洛書非有二數，先天後天非有二義也，特先天之卦以陰陽之對待者言，有彼此而無方隅，後天之卦以陰陽之流行者言，則有方隅矣，至其作卦之旨，要在於陰陽之亙根則一也，夫易之道，貴陽賤陰，則陽當為主，而陰當為輔，而此雲陽以相陰者何也？
Were also fixed in one day. Fuxi only had the trigrams and lines, while King Wen first attached words to them. The River Chart and Luo Writing do not have two different numbers, nor do the Former Heaven and Later Heaven have two different meanings. Specifically, the Former Heaven trigrams speak of the opposition of Yin and Yang, having mutual distinction but no directional corners. The Later Heaven trigrams speak of the flow of Yin and Yang, thus having directional corners. As for the purpose of creating the trigrams, it lies fundamentally in the singular root of Yin and Yang’s continuity. The way of the Changes values Yang and diminishes Yin, so Yang should be primary and Yin auxiliary. Yet why does it say here that Yang complements Yin?
蓋陽之妙，不在於陽，而在於陰，陰中之陽，乃真陽也，故陰為之感，而陽來應之，似乎陰反為君，而陽反為相，此經言神明之旨也，然陽之所以來應乎陰者，以陰中本自有之，以類相從，故來應耳，豈非陰含陽乎，陰含陽則能生陽矣，一切發生之氣，皆陽司之，則皆自陰出之者也，剛柔即陰陽，陰陽以氣言，剛柔以質言，
Indeed, the wonder of Yang lies not in Yang itself, but in Yin. The Yang within Yin is the true Yang. Thus, Yin creates the stimulus, and Yang responds to it, as if Yin were the ruler and Yang the minister. This scripture speaks of the divine purpose. However, the reason Yang responds to Yin is that Yin inherently contains it, and like follows like, so it responds accordingly. Is it not that Yin contains Yang? If Yin contains Yang, then it can generate Yang. All the energies of generation are governed by Yang, yet they all originate from Yin. Hard and soft are precisely Yin and Yang: Yin and Yang refer to energy, while hard and soft refer to substance.
易曰：乾剛坤柔，又曰:剛柔相摩，八卦相蕩，八卦之中，皆有陰陽，則皆有剛柔，若以陽為剛，以陰為柔，則宜乎剛生於柔矣，而乃雲柔生於剛者何也；無形之氣，陽剛而陰柔，有形之質，陰剛而陽柔，於有形之剛質，又生無形之柔氣，質生氣，氣還生質，故曰柔生於剛也．凡其所以能為相助，能為包含生生不息，如是者，則以陰之與陽，蓋自有其德也．惟陰之德，能弘大夫陽，以濟陽之施，故陽之德，能親順夫陰，以昌陰之化，此陰陽之妙，以氣目感，見於河圖洛書，先後天之卦象者如是，
The Changes say: Qian is hard, Kun is soft. It also says: Hard and soft rub together, the eight trigrams sway each other. Within the eight trigrams, all have Yin and Yang, thus all have hard and soft. If Yang is taken as hard and Yin as soft, then it would seem that hard arises from soft. Yet why does it say that soft arises from hard? The formless energy: Yang is hard, Yin is soft. The formed substance: Yin is hard, Yang is soft. From the hard substance of form, the soft energy of the formless arises again. Substance generates energy, and energy in turn generates substance. Thus, it is said that soft arises from hard. All that enables mutual assistance and containment, ceaselessly generating life, is so because Yin and Yang inherently possess their virtues. Only Yin’s virtue can magnify and support Yang, aiding Yang’s application. Thus, Yang’s virtue can closely follow Yin, promoting Yin’s transformation. This is the wonder of Yin and Yang, perceived through the stimulus of energy, as seen in the River Chart, Luo Writing, and the trigram images of Former and Later Heaven.
由是則可以知天地之道矣．天地之道，陽常本於陰，而陰常育於陽，故天非廓然空虛者為天也，其氣常依於有形，而無時不下濟，地非塊然不動者為地也，其形常附於元氣，而無時不上升，然則天之氣，常在地下，而地之氣，皆天之氣，陰陽雖曰二氣，止一氣耳，所以生天地者此氣，所以生萬物者此氣，故曰化始也．
From this, one can know the Way of Heaven and Earth. The Way of Heaven and Earth: Yang is always rooted in Yin, and Yin is always nurtured by Yang. Thus, Heaven is not merely the vast, empty void that is Heaven, for its energy always relies on the formed, and at no time does it not descend to aid. Earth is not merely the solid, unmoving mass that is Earth, for its form always adheres to primal energy, and at no time does it not ascend. Thus, the energy of Heaven is always beneath the Earth, and the energy of Earth is entirely the energy of Heaven. Though Yin and Yang are called two energies, they are but one energy. This energy is what generates Heaven and Earth; this energy is what generates the myriad things. Hence, it is called the beginning of transformation.
中卷 Middle Scroll
天有五星，地有五行，天分星宿，地列山川，氣行於地，形麗於天，因形察氣，以立人紀。紫微天極，太乙之禦，君臨四正，南面而治，天市東宮，少微西掖，太極南垣，旁照四極。四七為經，五德為緯，運斡坤輿，垂光乾紀，七政樞機，流通終始。地德上載，天光下臨，陰用陽朝，陽用陰應，陰陽相見，福祿永貞，陰陽相乘，禍咎踵門。天之所臨，地之所盛，形止氣蓄，萬物化生，氣感而應，鬼福及人，是故天有象，地有形，上下相須而成一體，此之謂化機。
Heaven has five stars, Earth has five elements. Heaven divides the constellations, Earth arranges mountains and rivers. Energy moves upon the Earth, form adheres to Heaven. By observing form, one examines energy, thereby establishing human order. The Purple Microcosm is the Heavenly Pole, the chariot of Taiyi, ruling over the four directions, governing from the south. The Heavenly Market is the Eastern Palace, the Lesser Microcosm the Western Flank, the Supreme Pole the Southern Wall, illuminating the four extremities. The four and seven are the warp, the five virtues the weft, revolving to steer the Earth’s chariot, casting light on Heaven’s order. The seven governors are the pivot and mechanism, circulating from end to beginning. Earth’s virtue bears upward, Heaven’s light descends. Yin employs Yang to face, Yang employs Yin to respond. When Yin and Yang meet, fortune and blessings are everlasting. When Yin and Yang overstep, calamity and misfortune follow at the door. What Heaven oversees, Earth prospers. Form halts, energy accumulates, and the myriad things are born transformed. Energy stirs and responds, divine blessings reach humanity. Thus, Heaven has images, Earth has forms, above and below rely on each other to form one body. This is called the mechanism of transformation.
此篇以有形之象，為天地之化機，而指示氣之所從受也，上文既明河圖洛書，先天後天八卦之理，聖人作易之旨盡於此，天地陰陽之道亦盡於此矣，然聖人不自作易，其四象八卦，皆仰法於天，故此篇專指天象以為言，夫易之八卦，取象於地之五行，實因天有五曜，五曜凝精上，而五行流氣於下，天之星宿，五曜之分光列象者也，地之山川，五行之成體結撰者也，故山川非列宿，而常具列宿之形，觀其形之所呈，即以知其氣之所稟，夫有是形，禦是氣，物化自然，初未及乎人事，而聖人仰觀俯察，人紀從此立焉，
This chapter takes tangible images as the mechanism of transformation for Heaven and Earth, indicating the source from which energy is received. The preceding text has already clarified the principles of the River Chart, Luo Writing, and the Former and Later Heaven eight trigrams. The purpose of the sages in creating the Changes is fully expressed herein, and the Way of Heaven, Earth, Yin, and Yang is likewise fully expressed herein. However, the sages did not create the Changes themselves; their four images and eight trigrams all emulate Heaven. Thus, this chapter specifically refers to celestial images in its discourse. The eight trigrams of the Changes derive their images from the five elements of Earth, truly because Heaven has the five luminaries. The five luminaries condense their essence above, while the five elements flow their energy below. The constellations of Heaven are the distributed light and arranged images of the five luminaries. The mountains and rivers of Earth are the formed bodies and structured compositions of the five elements. Thus, mountains and rivers are not constellations, yet they always possess the forms of constellations. By observing the forms presented, one immediately knows the energy received. Having such form and governing such energy, things transform naturally, initially without involving human affairs. Yet the sages, looking upward and examining downward, established human order from this.
木為歲星，其方為東，其方為中央，其令為季夏，其德為信，金為太白，其方為西，其令為秋，其德為義，水為辰星，其方為北，其令為冬，其德為智，洪禦世宰物，一天地之道也，備言天體，則有七政以司元化，日月五星是也，有四垣以鎮四方，紫微天巿太微少微是也，有二十八宿以分佈周天，蒼龍七宿，角亢氏房心尾萁，朱鳥七宿，井鬼柳星張翼軫，白虎七宿，奎婁胃昂畢觜參，玄武七宿，鬥牛女虛危室璧是也，四垣即四象，七政即陰陽五宿之根本，其樞在北斗，分之四方，而為二十八宿，故房虛昂星應日，心危畢張應月，角鬥奎井應歲星，尾室觜翼應熒惑，亢失婁鬼應太白，箕璧參軫應辰星，氏女胃柳應鎮星，臨制其方，各一七政也，渾天周匝雖雲四方，
Wood is the Year Star (Jupiter), its direction is east, its center is central, its season is late summer, its virtue is trust. Metal is the Great White (Venus), its direction is west, its season is autumn, its virtue is righteousness. Water is the Morning Star (Mercury), its direction is north, its season is winter, its virtue is wisdom. Vastly governing the world and managing things, this is the Way of Heaven and Earth. Fully describing the celestial bodies: there are the seven governors to manage primal transformation—Sun, Moon, and five planets. There are four walls to guard the four directions—Purple Microcosm, Heavenly Market, Greater Microcosm, and Lesser Microcosm. There are twenty-eight constellations to distribute across the heavens: Azure Dragon’s seven constellations—Horn, Neck, Root, Room, Heart, Tail, Winnowing Basket; Vermilion Bird’s seven constellations—Well, Ghost, Willow, Star, Extended Net, Wings, Chariot; White Tiger’s seven constellations—Stride, Mound, Stomach, Hairy Head, Net, Beak, Orion; Black Tortoise’s seven constellations—Dipper, Ox, Girl, Emptiness, Rooftop, Encampment, Wall. The four walls are the four images, the seven governors are the root of Yin, Yang, and the five constellations. Their pivot is the Big Dipper, divided into four directions, forming the twenty-eight constellations. Thus, Room, Emptiness, Hairy Head, and Star correspond to the Sun; Heart, Rooftop, Net, and Extended Net correspond to the Moon; Horn, Dipper, Stride, and Well correspond to the Year Star (Jupiter); Tail, Encampment, Beak, and Wings correspond to the Fire Star (Mars); Neck, Root, Mound, and Ghost correspond to the Great White (Venus); Winnowing Basket, Wall, Orion, and Chariot correspond to the Morning Star (Mercury); Root, Girl, Stomach, and Willow correspond to the Town Star (Saturn). Each governs its direction, each as one of the seven governors. The spherical heavens, though called four directions, encompass the whole.
而已備八卦二十四爻之象矣，非經無以立極，非緯無以嬗化，一經一緯，真陰真陽之交道也，交道維絡，而後天之體，環周而固於外，地之體，結束而安於中，此元氣之流行，自然而成器者也，其始無始，其終無終，包羅六合，入於無間，雖名陰陽，一氣而已，人能得此一氣，則生者，可以善其生，而死者可以善其死，地理之道，蓋人紀之一端，此端既立，則諸政以次應之，故聖人重其事，其用在地，而必求端於天，本其氣之所自來也，然氣不可見，而形可見，不可見之氣，即寓於有可見之形，形者氣之所成，而即以載氣，氣發於天，而載之者地，氣本屬陽，而載之者陰，
Thus, the images of the eight trigrams and twenty-four lines are fully prepared. Without the warp, there is no way to establish the pole; without the weft, there is no way to transmit transformation. One warp and one weft are the intersecting path of true Yin and true Yang. This intersecting path binds and connects, so the body of Later Heaven encircles and solidifies externally, while the body of Earth is bound and settled centrally. This is the flow of primal energy, naturally forming vessels. Its beginning has no beginning, its end has no end, encompassing the six directions, entering the infinitesimal. Though named Yin and Yang, it is but one energy. If humans can attain this one energy, the living can perfect their life, and the dead can perfect their death. The Way of Earth is but one aspect of human order. Once this aspect is established, all governance responds accordingly. Thus, the sages valued this matter greatly. Its application is on Earth, but its origin must be sought in Heaven, rooted in the source of this energy. Yet energy is invisible, while form is visible. The invisible energy resides within the visible form. Form is what energy creates, and it thereby carries energy. Energy arises from Heaven, but Earth carries it. Energy fundamentally belongs to Yang, but Yin carries it.
故有陰即有陽，地得其所，則天氣歸之，天地無時不交會，陰陽無時不相見，相見而得其沖和之正，則為福德之門，相見而不得其沖和之正，即為相乘，而名禍咎之根，禍福殊途，所爭一間，良足畏也，且亦知星宿之所以麗於天，山川之所以列於地者乎，天之氣，無往不在，而日得天之陽精，而恆為日，而月得天之陰精，而恆為月，五曜得天五氣之精，而恆為緯，至於四垣二十八宿，眾星環列，又得日月五星之精，而恆為經，此則在天之有形者，有以載天之氣也，
Thus, where there is Yin, there is Yang. When Earth attains its proper place, Heaven’s energy returns to it. Heaven and Earth never cease to interact, Yin and Yang never cease to meet. When they meet and achieve the balanced harmony of correctness, it becomes the gate of fortune and virtue. When they meet but fail to achieve the balanced harmony of correctness, it becomes overstepping, named the root of calamity and misfortune. Misfortune and fortune follow different paths, separated by a mere moment, truly worthy of awe. Furthermore, do you know why constellations adhere to Heaven and why mountains and rivers are arranged on Earth? Heaven’s energy is ever-present, nowhere absent. The Sun receives Heaven’s Yang essence and remains the Sun; the Moon receives Heaven’s Yin essence and remains the Moon. The five luminaries receive the essence of Heaven’s five energies and remain the weft. As for the four walls and twenty-eight constellations, the myriad stars encircling and arrayed, they further receive the essence of the Sun, Moon, and five stars and remain the warp. Thus, the tangible forms in Heaven serve to carry Heaven’s energy.
地之氣無往不在，而山得日月五星之氣，而恆為山，川得日月五星之氣，而恆為川，此則在地之有形者，有以載地之氣也，列宿得天之氣，而生於天，列宿與天為一體也，山川得地之氣，而生於地，山川與地為一體也，萬物之生於天地，何獨不然，夫萬物非能自生，借天地之氣以生，然天地非有意生萬物，萬物各自有地焉，適與天地之氣，相遇於窅冥恍惚之中，夫有所沾濡焉，夫有所綢繆焉，夫有所苞孕焉，遂使天地之氣，止而不去，積之累之，與物為一，乃勃然以生耳，地理之道，必使我所取之形，足以納氣，而氣不我，去則形與氣交而為一，必使我所據之地，足以承天，而天不我隔，則地與天交而為一，夫天地形氣既合而為一，則所葬之骨，亦與天地之氣為一，而死魄生人，氣脈灌輸，亦與為一，福應之來，若機張審括，所謂化機也，不然，蓄之無門，止之無術，雖周天列宿，炳燿中天，而我不蒙其照，雖大地陽和，滂流八表，而我不沽其澤，天為匡廓，地為稿壤，骨為速朽，子孫為寄生，我未見其獲福也，可不慎哉，可不慎哉．
Earth’s energy is ever-present, nowhere absent. Mountains receive the energy of the Sun, Moon, and five stars, and remain mountains; rivers receive the energy of the Sun, Moon, and five stars, and remain rivers. Thus, the tangible forms on Earth serve to carry Earth’s energy. Constellations receive Heaven’s energy and are born in Heaven, becoming one with Heaven. Mountains and rivers receive Earth’s energy and are born on Earth, becoming one with Earth. How could the myriad things born of Heaven and Earth be any different? Indeed, the myriad things cannot generate themselves; they borrow the energy of Heaven and Earth to come into being. Yet Heaven and Earth do not intentionally generate the myriad things; each thing has its own place, meeting Heaven and Earth’s energy in the obscure and indistinct void. There, it is moistened, entwined, and nurtured, causing Heaven and Earth’s energy to halt and not depart. Accumulating and amassing, it becomes one with the thing, and thus it vigorously comes to life. The Way of Earth requires that the forms we select are sufficient to contain energy, and the energy does not leave us, so form and energy unite as one. It requires that the land we occupy is sufficient to receive Heaven, and Heaven does not separate from us, so Earth and Heaven unite as one. When the forms and energy of Heaven and Earth combine as one, the bones we bury also become one with the energy of Heaven and Earth. The spirits of the dead and the living, with energy and veins flowing through, also become one. The arrival of blessings is like a mechanism precisely triggered, the so-called mechanism of transformation. Otherwise, there is no gate to store it, no method to retain it. Though the constellations of the heavens shine brightly in the sky, I do not receive their light. Though Earth’s Yang harmony flows across all directions, I do not partake of its bounty. Heaven becomes an empty frame, Earth becomes barren soil, bones decay swiftly, and descendants become mere parasites. I have not seen them gain blessings. Is this not to be approached with caution? Is this not to be approached with caution?
下卷 Lower Scroll
無極而太極也，理寓於氣，氣囿於地，日月星宿，剛氣上騰，山川草木，柔氣下凝，資陽以昌，用陰以成。陽德有象，陰德有位，地有四勢，氣從八方，外氣行形，內氣止生，乘風則散，界水則止。是故順五兆，用八卦，排六甲，布八門，推五運，定六氣，明地德，立人道，因變化，原終始，此謂之化成。
From the limitless arises the supreme ultimate. Principle resides in energy, energy is contained within Earth. Sun, Moon, and constellations: firm energy ascends upward; mountains, rivers, grasses, and trees: soft energy condenses downward. Yang is employed to flourish, Yin is used to complete. Yang’s virtue has form, Yin’s virtue has position. Earth has four configurations, energy comes from eight directions. External energy shapes form, internal energy halts to generate life. Riding the wind, it scatters; bounded by water, it stops. Therefore, follow the five omens, employ the eight trigrams, arrange the six jia, distribute the eight gates, deduce the five movements, determine the six energies, clarify Earth’s virtue, establish the human way, accord with transformations, and trace the end and beginning. This is called the completion of transformation.
此篇申言形氣雖殊，而其理則一，示人以因形求氣，為地理入用之準繩也，易曰：易有太極，是生兩儀，太極者，所謂象帝之先，先天地生，能生天地萬他之祖根也，本無有物，無象無數，無方隅，無往不在，言太極，而無極可知，後賢立說，慮學者乙太極為有物，故申言以明之曰，無極而太極也，大而天地，細而萬物，莫不各有太極，物物一太極，各一物全具一天地之理，人知太極物物皆具，則地理之道，思過半矣，理寓於氣，氣一太極也，氣囿於形，形一太極也，以至中有太極，
This section elaborates that although form and energy differ, their principle is one, teaching people to seek energy through form as the standard for applying the Way of Earth. The *Yijing* says: The Changes have the supreme ultimate, which gives rise to the two forms. The supreme ultimate is that which precedes the image of the Emperor, existing before Heaven and Earth, capable of generating the ancestral root of Heaven, Earth, and all things. Fundamentally, it has no substance, no form, no number, no boundaries, and is ever-present everywhere. Speaking of the supreme ultimate, the limitless is understood. Later sages established teachings, concerned that learners might mistake the supreme ultimate for a tangible thing, thus clarifying it by stating: From the limitless arises the supreme ultimate. From the vastness of Heaven and Earth to the minutiae of all things, each possesses its own supreme ultimate. Every thing is a supreme ultimate, each fully embodying the principle of Heaven and Earth. If one understands that the supreme ultimate is inherent in all things, then the Way of Earth is more than half comprehended. Principle resides in energy, and energy is a supreme ultimate; energy is contained in form, and form is a supreme ultimate. Thus, within the center, there is the supreme ultimate.
故能下凝，資陽以昌，資之乙太極也，用陰以成，用之乙太極也，太極之所顯露者，謂之象，而所宣佈者，謂之位，地無四勢，乙太極乘之，而命之為四勢，氣無八方，乙太極禦之，而命之為八方，勢與方者，其象其氣，而命之為勢為方者，其極，極豈有定耶，則勢與方，亦豈有定耶，四勢之中，各自有象，則八方之中，亦各自有氣，然此諸方之氣，然此諸方之氣，皆流行之氣，因方成形，只謂之外氣，苟任其流行而無止蓄，則從八方而來者，還從八方而去，千山萬水，僅供耳目之玩，如傳舍，如過客，總不足以浚發靈機，滋荄元化，必有為之內氣者焉，所謂內氣，非內所自有，即外來流行之氣，
Thus, it can condense downward, employing Yang to flourish, which is the supreme ultimate in action; using Yin to complete, which is the supreme ultimate in action. What the supreme ultimate reveals is called form, and what it proclaims is called position. Earth has no four configurations; the supreme ultimate rides upon it, naming them the four configurations. Energy has no eight directions; the supreme ultimate governs it, naming them the eight directions. Configurations and directions are its forms and its energy, and those named as configurations and directions are its ultimate. Does the ultimate have a fixed nature? Then how could configurations and directions have a fixed nature? Within the four configurations, each has its own form; within the eight directions, each has its own energy. Yet the energy of these directions is all flowing energy, shaped by direction, merely called external energy. If allowed to flow without retention, what comes from the eight directions returns to the eight directions. Thousands of mountains and myriad waters merely serve as a spectacle for the eyes and ears, like a waystation, like a passing traveler, altogether insufficient to stir the spiritual mechanism or nurture the primal transformation. There must be an internal energy for this. The so-called internal energy is not inherently possessed within but is the flowing energy from outside.
於此乎止，有此一止，則八方之行形者，皆招攝翕聚乎此，是一止而無所不止，於此而言太極，乃為真太極矣，無所不止，則陽無所不資，陰無所不用，而生生不息之道在其中，太極生兩儀，兩儀生四象，四象生八卦，萬事萬物，皆胚胎乎此，前篇形止氣蓄，萬物化生，蓋謂此也，然但言止，而不申明所以止之義，恐世之審氣者，茫然所措手，故舉氣之最大而流行無間者，曰風曰水，夫風有氣而無形，稟乎陽者也，水有形而兼有氣，二者皆行氣之物，氣之陽者，從風而行，氣之陰者從水而行，而行陽氣者，反能散陽，以陽中有陰也，行陰氣者，反能止陽，以陰中有陽也，
Here it halts. With this one halting, all the forms moving from the eight directions are drawn and gathered together here. This is one halt yet nothing remains unhalting. Speaking of the supreme ultimate here, it is indeed the true supreme ultimate. With nothing unhalting, Yang supports everything without exception, Yin is employed everywhere without exception, and the Way of ceaseless generation lies within. The supreme ultimate gives rise to the two forms, the two forms give rise to the four images, the four images give rise to the eight trigrams, and all affairs and things are conceived here. The previous section spoke of form halting and energy accumulating, leading to the transformation and generation of all things, referring to this. However, merely speaking of halting without clarifying the meaning of why it halts may leave those who examine energy at a loss for where to begin. Thus, it raises the greatest and most unceasingly flowing energies, called wind and water. Wind has energy but no form, endowed with Yang. Water has form and also possesses energy. Both are vehicles of moving energy. The Yang energy follows the wind, the Yin energy follows the water. Yet, that which moves Yang energy can paradoxically scatter Yang, for within Yang there is Yin. That which moves Yin energy can paradoxically halt Yang, for within Yin there is Yang.
大塊之間，何處無風，何處無水，風原不能散氣，所以噓之使散者，病在乎乘，水原不能止氣，所以吸之使止者，妙在乎界，苟能明乎乘與界之為義，審氣以推太極之法，概可知矣，上文反覆推詳，皆泛言形氣之理，至是乃實指地理之用，於是總括其全焉，順五兆，以五星之正變審象也，用八卦，以八方之旺衰審位也，排六甲，以六甲之紀年審運也，布八門，以八風之開闔審氣也，地理之矩矱盡於此矣，推五運，以五紀之盈虛審歲也，定六氣，以六氣之代謝審令也，謹歲時以扶地理之橐籥，盡於此矣，如是則太極不失其正，而地德可明，然聖人之明地德也，非徒邀福而已，
Between the vast expanse, where is there no wind, where is there no water? Wind originally cannot scatter energy; the reason it scatters when exhaled lies in its riding. Water originally cannot halt energy; the reason it halts when drawn lies in its bounding. If one can understand the meaning of riding and bounding, and examine energy to deduce the method of the supreme ultimate, the general principle can be known. The previous text repeatedly expounded, broadly discussing the principle of form and energy; now it directly points to the application of the Way of Earth, thus summarizing its entirety. Follow the five omens, using the regular and irregular changes of the five stars to examine forms. Employ the eight trigrams, using the prosperity and decline of the eight directions to examine positions. Arrange the six jia, using the six jia’s yearly cycles to examine movements. Distribute the eight gates, using the opening and closing of the eight winds to examine energy. The measures of the Way of Earth are fully contained herein. Deduce the five movements, using the waxing and waning of the five cycles to examine years. Determine the six energies, using the alternation of the six energies to examine commands. Carefully align with the seasons to support the bellows of the Way of Earth, fully contained herein. Thus, the supreme ultimate does not lose its correctness, and Earth’s virtue can be clarified. However, the sage’s clarification of Earth’s virtue is not merely to seek blessings.
蓋地之五行，得其順，則人之生也，五德備其全，而五常若其性，聖賢豪傑，接踵而出，而禮樂政刑，無不就理，豈非人道自此立乎，然此亦陰陽變化，自然之妙，雖有智者，不能以私意妄作，夫亦為知其所以然，因之而已，夫蔔地葬親，乃慎終之事，而子孫之世澤，皆出其中，則人道之所以終，即為人道之所以始，然則斯道也者，聖人開物成務，無有大於此者也，謂之化成宜哉．
When the Earth’s five elements are properly aligned, human life flourishes with the five virtues fully realized, and the five constants—benevolence, righteousness, propriety, wisdom, and trustworthiness—become intrinsic to human nature. Sages, virtuous leaders, and heroic figures emerge one after another, while rituals, music, governance, and justice all align with universal principles. Is this not the foundation of the human Way? However, this arises from the natural interplay of Yin and Yang, a profound mystery that even the wisest cannot manipulate at will with personal desires; they can only comprehend its principles and follow them. Choosing a burial site for loved ones is a solemn act of closure, yet it is the source of lasting blessings for future generations. Thus, the conclusion of the human Way is also its beginning. This Way, through which sages bring enlightenment and achieve great deeds, has no greater expression than this. It is rightly named the fulfillment of transformation.
