---
title: "易象圖說外篇 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5a0163/"
canonical: "https://daozang.app/en/text/KR5a0163/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《易象圖說外篇》

Dongzhen 洞真部 · 3 volumes · 16,717 characters

## Vol. 1

易象圖說外篇卷上雲八

清江後學張理仲純述

易者道也(天地人三/才之道)若稽古聖神繼天立

極肇修人紀懼後世之弗覺弗悟而始示

其道於人也是逆也迎之莫探其始(隂陽/無始)

循之莫測其终(循理/無窮)其小無内(貫通/么微)其大

無垠(包括/天地)天得之揭日月而常運地得之

截河嶽而不傾聖人仰觀其象之玄故畫

一一而擬之於天俯察其順之勢故畫一

一而擬之终地(易圖之上奇下偶即所謂/太極生兩儀周子謂太極)

(動而生陽靜/而生隂者也)天有隂陽地有柔剛故竒偶

各生奇偶而四象備(天象下垂地氣上躋/易圖之隂陽剛柔即)

(所謂兩儀生四象周子謂陽/變隂合而生水火木金土也)天有四時(春/秋)

(冬/夏)地有四隅(東西/南北)故四象各生竒偶而八

卦彰(乾兊離震生於上仰而反觀者天之/象也坤艮坎巽生於下俯而順察者)

(地之形也即所謂四象生八卦周子謂無/極之真二五之精妙合而凝乾道成男坤)

(道成女/者也)陽而純者乾之徤隂而順者坤之

元陽而外明者離爲火隂而内昭者坎爲

川陽而𨺚者艮之象隂而窪者兊之原鼓

舞而震動者震當之屬噓吸而披拂者巽

風之宣八象相交而易道著惟人也乃特

**Interpretation**

The *Yijing* (Classic of Changes) expounds the fundamental laws of the cosmos (encompassing the operating principles of Heaven, Earth, and humanity). Ancient sages observed nature and established human norms by inheriting the Dao of Heaven. Fearing later generations might fail to comprehend these truths, they revealed these patterns through symbolic notation. These laws have no traceable beginning (Yin-Yang inherently lacks origin) and no conceivable end (following celestial principles eternally). They penetrate the smallest particles of existence yet encompass the vastness of Heaven and Earth.

When Heaven embodies this law, the sun and moon move in perpetual cycles; when Earth masters this principle, mountains and rivers remain steadfast. Observing Heaven's mysterious celestial phenomena, sages used the unbroken line "—" (Yang Yao) to symbolize Heaven; examining Earth's receptive form, they employed the broken line "--" (Yin Yao) to represent Earth (the *Yijing* diagram's upper Yang and lower Yin symbols correspond to Zhou Dunyi's "Taiji generates the Two Modes" — where Taiji's movement produces Yang Qi and stillness generates Yin Qi).

Heaven possesses dual energies of Yin-Yang, Earth exhibits qualities of firmness and softness. Thus Yang and Yin lines combine to form the Four Images: Great Yang, Lesser Yin, Lesser Yang, and Great Yin (celestial phenomena descend while earthly Qi ascends; the *Yijing* diagram's interplay of Yin-Yang and firmness-softness reflects Zhou Dunyi's "Two Modes generate the Four Images" — where Yin-Yang transformations produce the Five Phases). Heaven cycles through four seasons (spring, summer, autumn, winter), Earth has four directions (east, south, west, north). Therefore, the Four Images further interact with Yin-Yang to form the Eight Trigrams (Bagua): Qian (Heaven), Dui (Lake), Li (Fire), and Zhen (Thunder) represent celestial phenomena (requiring upward observation); Kun (Earth), Gen (Mountain), Kan (Water), and Xun (Wind) symbolize terrestrial forms (requiring downward examination).

Among these: pure Yang and unyielding strength manifest in Qian; receptive softness and containment characterize Kun; outward radiance belongs to Li (Fire); hidden depth resides in Kan (Water); mountainous elevation appears in Gen; marsh-like depression forms Dui; thunderous vibration emerges in Zhen; gentle dispersion flows through Xun. The mutual interpenetration of these eight trigrams reveals the complete system of the *Yijing*. And humanity stands as the only being between Heaven and Earth capable of comprehending these profound mysteries.

立乎其中而克肖焉(記曰人者天地之德/隂陽之交鬼神之㑹)

(五行之/秀者也)顚而圓者乾爲首膰而垂者坤爲

腹震肱居上動於手巽股居下隨於足艮

鼻而兊口坎耳而離目渴而飮飢而食朝

而作暮而息紛紛汨汨亦何以異於物不

物於物是以稱有聖人者岀(百姓日用而/不知唯聖人)

(則岀乎其類拔/乎其萃者也)聖人者德合天地明並日

月掌握宇宙調御隂陽仁智周覆乎天下

德澤垂裕乎後昆致中和而天地位萬物

育至誠感而神祗格鳥獸馴聖人之道如

是而後謂之爲能踐形孟子曰鈞是人從

其大體爲大人從其小體爲小人萬物皆

備於我亦曰反身而誠(仁義禮智我固有/之仁知效天之隂)

(陽義禮法地之柔剛分而言/之仁隂而知陽禮柔而義剛)天行徤吾則

體之而自強不息地勢坤吾則順之而厚

德載物繼離而明照習坎而常德止乎艮

而思不岀位動乎震而恐𢣷修省重巽以

申命行事麗兊而朋友講習(乾至震六卦/反諸巳巽與)

(兊二卦/喻諸人)當其泰則財成輔相(泰之象曰天/地交泰后以)

(財成天地之道輔相/天地之宜以左右民)當其否則儉德辭榮

(五之象曰天地不交否君子/以儉德辟難不可榮以䘵)於益而遷善

**Interpretation**

Standing between heaven and earth, humans resonate with the cosmos (The Book of Rites states that humans are the essence of heaven and earth, the convergence of Yin-Yang, and the gathering of spirits and deities). We are the most refined manifestation among the Five Phases (Wood, Fire, Earth, Metal, Water). Our rounded heads symbolize the Qian trigram (one of the Bagua, representing heaven), while our full bellies embody the Kun trigram (representing earth). The Zhen trigram (thunder) governs our arms and hands, while the Xun trigram (wind) directs our legs and feet. The Gen trigram (mountain) corresponds to our nose, the Dui trigram (lake) to our mouth; the Kan trigram (water) to our ears, and the Li trigram (fire) to our eyes. When thirsty we drink, when hungry we eat, working at sunrise and resting at sunset—such routine existence seems no different from ordinary creatures.

Thus sages emerge (ordinary people unconsciously practice these principles daily, yet only sages transcend the mundane). Their virtue (De) aligns with heaven and earth, their wisdom shines like sun and moon. They comprehend cosmic patterns and harmonize Yin-Yang transformations. Their benevolent wisdom embraces all under heaven, their grace benefits future generations. Achieving perfect equilibrium, they stabilize heaven and earth while nurturing all beings; through utmost sincerity, they commune with spirits and tame wild creatures. The sage's path embodies cosmic principles. Mencius said: Though all are human, those pursuing great truths become noble, while those indulging petty desires remain petty. All universal principles exist within us—the key lies in self-reflection and earnest practice (humanity, wisdom, propriety, and righteousness are innate: humanity and wisdom emulate heaven's Yin-Yang; righteousness and propriety mirror earth's softness and firmness. Specifically: humanity belongs to Yin while wisdom to Yang; propriety governs gentleness while righteousness governs strength).

Heaven's Dao (the Way) is ceaselessly vigorous—we emulate its unyielding progress; earth's nature is profoundly receptive—we follow its virtue (De) of bearing all things. We inherit the Li trigram's illuminating radiance and learn the Kan trigram's steadfast constancy. We abide by the Gen trigram's principle of knowing one's place without overstepping, and when thunder-like shocks occur, we remain vigilant in self-cultivation. Valuing the Xun trigram's transformative power, we implement governance; embracing the Dui trigram's harmony, we exchange knowledge with companions (the first six trigrams from Qian to Zhen focus on self-cultivation, while Xun and Dui concern interpersonal relations). In times of Tai hexagram (heaven-earth communion), we assist cosmic principles and nurture all beings (the Tai hexagram's imagery shows heaven and earth uniting—rulers thus complete heaven-earth's Dao, supporting all growth to govern people); in times of Pi hexagram (heaven-earth separation), we practice frugal virtue and detachment (the Pi hexagram's imagery shows disconnection—noble ones thus cultivate modest virtue to avoid calamity, spurning wealth and status). When encountering the Yi hexagram (wind over thunder), we correct faults and embrace improvement.

改過(益之象曰風雷益君子/以見善則遷有過則改)於損而窒慾

懲忿(損之象曰山下有澤/損君子以懲忿窒慾)大而揖讓放伐

小而動靜語黙其道皆備於易明之爲禮

樂幽之爲鬼神三網五常百世相因傳曰

天地設位而易行乎其中矣成性存存道

義之門夫易聖人所以崇德而廣業也懼

後世之弗明是故作易而以其道覺諸人

愚末小子敢曰希賢希聖希天觀象述圖

而次第之曰大易卦畫之原象數

傳曰易有太極朱子曰易者隂陽之變太

極者其理也謂之太極者至極之義兼有

標準之名實造化之樞紐品彚之根柢也

本無形體聲臭之可指至宋濓溪先生始

晝一圏而今圖因之説文曰惟初太極道

立于一造分天地化成萬物一者數之始

也象数(二)

右象天地人三才各一太極邵康節曰天

開於子地闢於丑人生於寅夏以建寅之

月爲正月(謂斗柄初昏/遠寅之月也)謂之人統易曰連

山以艮爲首艮者人也(周易艮卦六爻/亦以人身取處)商

以建丑之月爲正月謂之地統易曰歸藏

以坤爲首坤者地也周以建子之月爲正

月謂之天統易曰周易以乾爲首乾者天

也注䟽家以山能出内雲氣地能歸藏萬

物天能周帀六合其言乾坤之義然矣於

艮之義則未盡艮者萬物之所以成終而

**Interpretation**

The hexagram transformations in the *Book of Changes* (*Yijing*) contain profound principles. The Wind-Thunder Increase hexagram teaches us: when noble persons witness virtuous conduct, they should emulate it; when discovering faults, they should correct them. The Mountain-Lake Decrease hexagram reminds us to restrain anger and moderate desires. Whether in matters of state like abdication and military campaigns or in daily speech and conduct, these principles are clearly manifested in the *Yijing*.

Externally manifested, these principles form the systems of rites and music; internally concealed, they relate to the ways of spirits and deities. Ethical norms like the Three Bonds and Five Constants have been transmitted through generations, just as the *Commentaries on the Changes* state: "Heaven and Earth establish their order, and the principles of Change operate within them." Maintaining the purity of one's original nature is the gateway to the great Dao. The *Yijing* was created by sages to cultivate virtue (*De*) and expand achievements, and fearing that later generations might not comprehend these principles, they composed the *Yijing* to enlighten humanity.

Though my learning is shallow, I dare follow the ancient worthies in exploring the ultimate principles of Heaven and Earth. By observing the hexagram images and creating diagrams, I gradually reveal the origins of the *Yijing*'s hexagram lines and the mysteries of its image-number system.

The *Commentaries on the Changes* state "In Change there is the Supreme Ultimate (*Taiji*)," which Zhu Xi explains: "Change speaks of Yin-Yang transformation, while the Supreme Ultimate is its fundamental principle." The term "Supreme Ultimate" (*Taiji*) contains the meaning of "ultimate extremity"—being both the highest standard and the pivot of all creation, the foundation of all existence. It has no concrete form itself; it was Master Zhou Dunyi of the Song dynasty who first represented it with a circle, a convention followed in later diagrams. The *Shuowen Jiezi* explains: "In the beginning was the Supreme Ultimate; the Dao begins with 'One,' which divides to form Heaven and Earth, transforming to produce all things. 'One' is the origin of numbers."

Regarding image-number theory: the above diagram shows how Heaven, Earth and Humanity each embody the principle of the Supreme Ultimate. Shao Yong said: "Heaven begins at the Zi hour (midnight), Earth manifests at the Chou hour (1-3 AM), and Humanity is born at the Yin hour (3-5 AM)." The Xia dynasty took the Yin month (when the Big Dipper's handle points to Yin) as its first month, calling it "Humanity's System"; the *Lianshan Yi* begins with the Gen hexagram, which symbolizes humanity. The Shang dynasty took the Chou month as its first month, calling it "Earth's System"; the *Guicang Yi* begins with the Kun hexagram, symbolizing Earth. The Zhou dynasty took the Zi month as first month, calling it "Heaven's System"; the *Zhou Yi* begins with the Qian hexagram, symbolizing Heaven. Various commentaries observe: "Mountains can inhale and exhale clouds, Earth can store all things, Heaven can encompass all phenomena"—these explanations clarify the meanings of Qian and Kun, but understanding of Gen remains incomplete. In truth, Gen represents the ultimate completion of all things while also...

成始也人爲萬物之靈故主人而言是知

夏尚忠人之義也商尚質地之理也周尚

文天之象也三代迭興三統異尚而聖人

答顔子爲邦之問斵曰行夏之時乗殷之

輅服周之冕法天道行地利用人紀之義

彰矣斯所謂百王不易之大法也故曰仲

尼祖逆尭舜憲章文武上律天時下襲水

土北之謂也

韓子曰形於上者謂之天形於下者謂之

地命於其兩間者謂之人形於上日月星

辰皆天也形於下草木山川皆地也命於

其兩間夷狄禽獸皆人也

程子曰天地交而萬物生於中然後三才

備人爲最靈故爲萬物之首凡生天地之

中者皆人道也象数(三)

天地之數中乎×圖書之象著乎×皇極

之位建乎××者中也中也者四方之交

會也東木西金南火北水其行之序則曰

木火土金水木火爲陽金水爲隂土居中

央亦隂亦陽其生之序則曰水火本金土

水木爲陽火金爲隂天以一生水而地以

六成之故河圖一六居北而爲水地以二

生火而天以七成之故河圖二七居南而

爲火天以三生木而地以八成之故河圖

三八居東而爲木地以四生金而天以九

成之故河圖四九居西而爲金五以×生

土而地以十成之故河圖×十居中而爲

土交貫四氣而作其樞紐也是故五行之

象見乎天五行之質具乎地人肖天地以

**Interpretation**

This scripture primarily elucidates the relationship between humanity and the cosmos, along with the principles of mutual generation and restraint among the Five Phases (Wuxing).

It first establishes humans as the most spiritually endowed beings among all creatures. The Three Dynasties each emphasized distinct values: the Xia dynasty prioritized "loyalty" (human morality), the Shang dynasty emphasized "substance" (earthly principles), and the Zhou dynasty valued "culture" (heavenly symbolism). When Confucius answered Yan Hui's question on governance, he advocated synthesizing the strengths of all three dynasties: adopting the Xia calendar (harmonizing with celestial timing), riding Shang chariots (utilizing terrestrial advantages), and wearing Zhou ceremonial caps (emulating human ethics). This reflects the wisdom of unifying the Three Powers (San Cai)—heaven, earth, and humanity.

Han Yu (Master Han) divided the cosmos into three tiers: the upper realm is heaven (sun, moon, and stars), the lower realm is earth (plants, mountains, and rivers), and the middle realm is humanity (including foreigners, beasts, and birds). Cheng Yi (Master Cheng) further clarified that the interaction of heaven and earth generates all things, among which humans, as the most spiritually refined, hold the highest position.

Regarding the symbolic numerology of the Five Phases (Wood, Fire, Earth, Metal, Water): Wood corresponds to the east, Metal to the west, Fire to the south, Water to the north, and Earth to the center. Wood and Fire belong to Yang, Metal and Water to Yin, while Earth encompasses both Yin and Yang. The sequence of the Five Phases' generation is: "Heaven generates Water first" (represented by the numbers 1 and 6 in the north on the Hetu diagram), "Earth generates Fire second" (2 and 7 in the south), "Heaven generates Wood third" (3 and 8 in the east), "Earth generates Metal fourth" (4 and 9 in the west), and "Heaven generates Earth fifth" (5 and 10 in the center). Earth acts as the pivot connecting the four seasons—the manifestations of the Five Phases appear in heaven, their substance resides in earth, and humans embody the qualities of both.

Through the doctrines of the Three Powers and the Five Phases, this scripture constructs a cosmology of "harmony between heaven and humanity," emphasizing humanity's unique position in the cosmos and its correspondence with nature.

有生具五氣以成形禀五性以成德故語

性道者無一不本於是得其氣之正且通

者爲聖爲賢得其氣之偏且窒者爲愚爲

不肖然五方之習俗又各隨其所見而局

於一偏其嗜欲好尚亦有所不同者矣東

方生地日之所出故習見其生而老氏有

長生之說西方收地日之所入故習見其

死而佛氏有寂滅之說南方明盛陽之伸

而神靈著焉北方幽翳隂之屈而鬼怪見

焉惟聖人中天下而立定四海之民嚮明

而治無思也無爲也寂然不動感而逆通

天下之故天下之至神也周子曰聖人定

之以中正仁義而主靜立人極焉

象數(四)

周子曰陽變隂合而生水火木金土五氣

順布四時行焉五行一隂陽也隂陽一太

極也太極本無極也無極之眞二五之精

妙合而凝乾道成男坤道成女二氣交感

化生萬物萬物生生而變化無窮焉唯人

也得其秀而最靈形旣生矣神發知矣五

性感動而善惡分萬事出矣聖人定之以

中正仁義而主靜立人極焉君子修之吉

小人悖之凶大哉易也斯其至矣象数(五)

右×十中交九宫之叙即洛書之數也一

三九七天數也天數奇竒之象圓氣於三

其數左旋始於一居于正北一三如三故

二次于正東三三如九故九次于正南三

九二十七故七次于正西三七二十一而

**Interpretation**

All life forms are composed of five fundamental energies (Wu Qi) that shape their physical bodies, and endowed with five intrinsic natures (Wu Xing) that determine their moral character. Those who discourse on innate nature and heavenly principles invariably base their arguments on this foundation. Those who receive balanced and unobstructed manifestations of these energies become sages, while those who receive partial or obstructed manifestations become foolish and unworthy. Yet the customs of the five regions are each constrained by their particular limitations, and human desires and preferences differ accordingly.

The East is where life germinates and the sun rises, hence its landscapes commonly display vibrant vitality. This is why Laozi (Lao Shi) developed his doctrine of longevity. The West is where things withdraw and the sun sets, commonly exhibiting phenomena of decay, hence giving rise to Buddhism's philosophy of extinction. The South is bright and flourishing, where Yang energy expands and divine spirits manifest; the North is dark and concealed, where Yin energy contracts and ghostly phenomena emerge. Only the sage dwells at the center of the world, pacifying the people of all directions, governing the realm by facing the light, practicing Wuwei (non-action), maintaining emptiness and stillness yet resonating with all affairs under heaven - this constitutes the supreme divine state. Zhou Dunyi (Zhou Zi) said: The sage takes centrality, correctness, benevolence and righteousness as standards, with quiet cultivation as the foundation, thereby establishing the highest human ideal.

On Image-Numerology (4): Zhou Dunyi stated that when Yang energy moves and interacts with Yin, it generates the five energies of Water, Fire, Wood, Metal and Earth. The orderly movement of these five energies creates the four seasons. The Five Phases are fundamentally Yin-Yang; Yin-Yang originates from Taiji (Supreme Ultimate); and Taiji emerges from Wuji (Ultimate Non-being). The true essence of Wuji mysteriously combines with the quintessence of Yin-Yang and the Five Phases: the Qian (Heavenly) principle forms males, the Kun (Earthly) principle forms females. The interaction of these two energies transforms and generates all things. The myriad things produce and reproduce endlessly with infinite variations. Only humans receive the most refined essence and become the most spiritual - when physical form is established, spirit manifests; when the five natures interact, good and evil are distinguished, and all affairs thereby arise. The sage regulates with centrality, correctness, benevolence and righteousness, establishing the human way with quiet cultivation as fundamental. When noble persons follow this, there is good fortune; when petty persons violate it, misfortune follows. This is the supreme expression of the great principles in the Book of Changes.

On Image-Numerology (5): The arrangement of numbers intersecting the nine palaces mentioned above follows the numerical patterns of the Luo River Writing. The heavenly numbers (Yang numbers) one, three, nine and seven are all odd, their movement trajectories circular. The number three symbolizes the rotation of Qi - the numerical sequence rotates leftward: beginning with one at due north; one multiplied by three yields three, hence two is positioned at due east; three multiplied by three yields nine, hence nine is at due south; three multiplied by nine is twenty-seven (taking the unit digit seven), hence seven is at due west; three multiplied by seven is twenty-one (taking the unit digit one)...

復于一二四八六地数也地數偶偶之象

方兩於二其數右轉起于西南二二如四

故四次於東南二四如八故八次于東北

二八十六故六次于西北二六十二而歸

于二此隂陽在右運行自然之妙而二七

四九易位與河圓不同者也内經曰天數

始於一终於九焉一者天二者地三者人

三而成天三而成地三而成人三而三之

合則爲九九分爲九野正北曰冀州(今大/都燕)

(南河間平/陽等路)正東曰青州(今益都沂密/登萊等州)正南

曰揚州(今兩淮兩浙江東/江西甌閩等處)正西曰梁州(今/川)

(蜀雲姚/等處)正中曰豫州(今河南襄/陽等處)東北曰充

州(今濟南東平東/昌濟寧等處)東南曰徐州(今徐邳宿/毫等州)

西南曰荆州(今荊潭湖/廣等處)西北曰雍州(今陝/西甘)

(肅等/處)是故神禹别之而作貢箕子演之而

叙疇他如運氣太乙隂陽醫家者流雖純

駁不同要皆不出乎此九宫之數也

右圖一三五七九而兩儀四象八卦在

其中矣陽倡而隂和陽實而隂虚儀雖

兩而實三象雖四而實五卦雖八而實

九于以見天地間非陽不生非隂不成

造化自然之本原也象數(六)

右河洛十×生成之象

傳曰河出圖洛出書聖人則之則者法其

**Interpretation**

This passage elucidates the ancient principles of Yin-Yang numerology and geographical division. The earthly numbers (representing Yin even numbers) follow a cyclical sequence of 2, 4, 8, 6: beginning with 2 in the southwest, doubling to 4 in the southeast, then to 8 in the northeast, doubling to 16 (retaining the single digit 6) in the northwest, and finally doubling to 12 (returning to 2). This clockwise rotation of Yin-Yang dynamics differs from the Hetu (River Chart), an ancient mystical diagram.

The Inner Canon states that heavenly numbers (representing Yang odd numbers) progress from 1 to 9: 1 symbolizes heaven, 2 earth, and 3 humanity. Multiplying these three (heaven × earth × human) yields 9, corresponding to nine major geographical regions: due north Jizhou (modern Beijing/Hebei), due east Qingzhou (eastern Shandong), due south Yangzhou (Jiangsu-Zhejiang-Fujian-Jiangxi), due west Liangzhou (Sichuan-Yunnan), central Yuzhou (Henan), northeast Yanzhou (central-western Shandong), southeast Xuzhou (northern Jiangsu/northern Anhui), southwest Jingzhou (Hunan-Hubei), and northwest Yongzhou (Shaanxi-Gansu). When Yu the Great demarcated these nine provinces and established their tributes, and when Jizi derived the Nine Categories from the Hongfan, they laid the foundation for subsequent Yin-Yang numerology and medical theories based on this nine-palace numerical system.

Within the diagram, the five Yang numbers (1, 3, 5, 7, 9) encompass the Two Modes (Yin-Yang), Four Symbols (Lesser Yang, Greater Yang, Lesser Yin, Greater Yin), and Eight Trigrams (Bagua). While Yang governs movement and substance, Yin governs stillness and emptiness, what appears as binary actually implies the Three Powers (heaven-earth-human), the Four Symbols imply the Five Phases (Wood, Fire, Earth, Metal, Water), and the Eight Trigrams imply the Nine Palaces. This demonstrates that all things in heaven and earth must harmonize Yin and Yang to manifest—the fundamental law of natural creation.

The concluding reference to the "generative patterns of ten × in the Hetu-Luoshu" points to these legendary mystical diagrams (River Chart and Luo Writing), which sages emulated to establish cosmic principles. The "ten ×" likely denotes the crisscrossing numerical arrangements characteristic of these diagrams.

象與數也数始於一小衍之而成×大衍

之而成十×十者數之結括而圖書者倚

數之大原卦晝之凖則也此象縱橫十有

×數正則河圖中宫天×乗地十之象其

中◎者易也即圖書中×之中動而陽上

同乎天其象爲○靜而隂下同乎地其象

爲●天○下生爲隂陽地●上生爲

柔剛即圖書中×之上下左右其數明陽

一隂四剛三柔二衍而一六二七三八四

九即圖書四維之東西南北分爲八卦合

爲五行五行之生也各一其性此圖之象

原其生而河圖之位據其旺洛書之位緫

其變大衍之周揭其實也(河圖木東火南/金西水北正也)

(洛書金火易位/金南火西變也)夫以始生之序言之坎巽

生於地之剛朱子所謂少陽少陽之位寅

於時爲春其数三小衍成×則有二大衍

成十則有七二七爲火故火生在寅旺於

午稽之河圖則二七居南而乾兊得其位

(乾居七/兊居二)乾兊生於天之陽朱子所謂太陽

太陽之位巳(巳爲六/陽之極)於時爲夏其數一小

衍成×則有四大衍成十則有九四九爲

金故金生在巳旺於酉稽之河圖則四九

居西而巽坎得其位(巽居四/坎居九)乾交坎而坎

交乾巽易兊而兊易巽也離震生於天之

隂朱子所謂少隂少隂之位申於時爲秋

其數四小衍成×則有一大衍成十則有

**Interpretation**

The relationship between images (xiang) and numbers (shu) unfolds as follows: Numbers begin with one, which through minor derivation (xiao yan) forms five, then through major derivation (da yan) forms ten. The number ten represents the ultimate summation of numerical principles, upon which the Hetu (River Chart) and Luoshu (Luo Writing)—ancient mystical diagrams—are fundamentally constructed, serving as the standard for delineating trigrams.

At the center of the Hetu, the pattern reveals the interaction between the heavenly number five and the earthly number ten. The circular symbol represents the essence of "Yi" (Change), the core dynamic principle underlying both diagrams. When active, it manifests as Yang, ascending to correspond with Heaven, denoted by ○; when still, it manifests as Yin, descending to correspond with Earth, denoted by ●. Heaven's ○ descends to generate Yin-Yang, while Earth's ● ascends to produce hardness and softness—this is the Yin-Yang relationship revealed by the numerical arrangements in the four directions of the diagrams.

Specifically: The Yang number is one, the Yin number four; the hard number three, the soft number two. Through derivation, these yield the paired numbers one-six, two-seven, three-eight, and four-nine, corresponding to the four cardinal directions (east, south, west, north) in the Hetu. These further differentiate into the Eight Trigrams (Bagua) and synthesize into the Five Phases (Wood, Fire, Earth, Metal, Water). Each Phase has its distinct generative property: the Hetu displays their production sequence, while the Luoshu manifests their transformative states.

Following the sequence of cosmic generation: The Kan (Water) and Xun (Wind) trigrams originate from Earth's firm attribute. What Zhu Xi termed "Lesser Yang" (shaoyang) resides in the Yin position (northeast), corresponding to spring and the number three. Through minor derivation yielding two and major derivation yielding seven (both associated with Fire), Fire Qi arises in the Yin position and flourishes at the Wu position (due south). In the Hetu, two-seven occupies the southern sector, where the Qian (Heaven) and Dui (Lake) trigrams find their respective places.

The Qian and Dui trigrams originate from Heaven's Yang energy, termed "Greater Yang" (taiyang) by Zhu Xi, positioned at Si (southeast), corresponding to summer and the number one. Minor derivation yields four, major derivation yields nine (both Metal numbers), hence Metal Qi arises at Si and flourishes at You (due west). In the Hetu, four-nine occupies the western sector where Xun and Kan reside. Transformative exchanges occur between Qian and Kan, Xun and Dui.

The Li (Fire) and Zhen (Thunder) trigrams emerge from Heaven's Yin energy, called "Lesser Yin" (shaoyin) by Zhu Xi, positioned at Shen (southwest), corresponding to autumn and the number four. Minor derivation yields one, major derivation yields six...

六一六爲水故水生在申旺於子稽之河

圖則一六居北而坤艮得其位(艮居一/坤居六)坤

艮生於地之柔朱子所謂太隂太隂之位

亥(亥爲六/隂之極)於時爲冬其數二小衍成×則

有三大衍成十則有八三八爲木故木生

在亥旺於卯稽之河圖則三八居東而離

震得其位(震居三/離居八)坤交離而離交坤震易

艮而艮易震也是知先天之象本之圖乾

七兊二位乎剛離八震三位乎柔天之四

象交乎地也坤六艮一位乎隂坎九巽四

位乎陽地之四象交乎天也後天之象本

之圖乾兊生於天之陽乾一兊九而成十

(乾居一/兊居九)離艮生终天之隂(震及/爲艮)離七艮三

而成十(離居七/艮居三)坤震生於地之柔(艮反/爲震)坤

二震八而成十(坤居二/震居八)坎巽生於地之剛

坎六巽四而成十(坎居六/巽居四)令圖後天巽二

而坤四者邵子所謂長女代毋者也先後

二五象數

**Interpretation**

This passage explains the correspondence between numbers in the Hetu (River Chart) and the Five Phases (Wuxing) with their directional associations, as well as the arrangement principles of the Earlier Heaven (Xiantian) and Later Heaven (Houtian) Bagua (Eight Trigrams).

In the Hetu, the numbers one and six represent Water, whose growth direction is Shen (southwest) and peak position is Zi (due north). The Kun trigram (representing Earth) and Gen trigram (representing Mountain) occupy the one and six positions respectively. Zhu Xi (Master Zhu) states this is the position of Great Yin (Taiyin), corresponding to the Hai hour (9-11 PM) and symbolizing winter. The number two undergoes minor derivation (xiao yan) to become three, and major derivation (da yan) to become eight. Three and eight represent Wood, whose growth direction is Hai and peak position is Mao (due east). The Zhen trigram (representing Thunder) and Li trigram (representing Fire) occupy the three and eight positions.

The Earlier Heaven Bagua arrangement follows the Hetu: the Qian trigram (representing Heaven) and Dui trigram (representing Lake) embody firm attributes, while Li and Zhen embody yielding attributes - these represent the four heavenly phenomena interacting with Earth. Kun and Gen embody yin attributes, while Kan (representing Water) and Xun (representing Wind) embody yang attributes - these represent the four earthly phenomena interacting with Heaven.

The Later Heaven Bagua arrangement also derives from the Hetu: Qian and Dui are born from Heaven's yang qi, where numbers one and nine sum to ten; Li and Gen are born from Heaven's yin qi, where seven and three sum to ten; Kun and Zhen are born from Earth's yielding qi, where two and eight sum to ten; Kan and Xun are born from Earth's firm qi, where six and four sum to ten. Shao Yong (Master Shao) describes this as the "eldest daughter replacing the mother" arrangement. The perfect correspondence between numbers and trigrams in both Earlier and Later Heaven arrangements demonstrates the profound logic underlying both the Hetu and Bagua configurations.

脗合則圖書卦厥有㫖哉易象圖説外篇卷上

## Vol. 2

易象圖說外篇卷中雲九

清江後學張理仲純述卦爻(一)

右四象八卦六位之圖

傳曰昔者聖人之作易也將以順性命之

理是以立天之道曰隂與陽立地之道曰

柔與剛立人之道曰仁與義兼三才而兩

之故易六畫而成卦分隂分陽迭用柔剛

故易六位而成章右圖天之隂陽分而爲

乾兊離震地之柔剛分而爲坤艮炊巽合

兩儀四象八卦爲六位上下左右相交乾

下交坤巽上交震離下交坎艮上交兊而

人當其氣交之中禀天地四象八卦之氣

以成形而理亦賦焉頭圓居上得之乾腹

虚有容得之坤股肱動作得之震巽離目

主視坎耳善聽兊口能言艮鼻處嘿(目口/陽也)

(得人之氣故動耳鼻/隂也得地之氣故靜)所謂得是氣而爲是

形也知效天之陽於卦爲坎(水主/知)仁效天

之隂於卦爲艮(山主/仁)禮法地之柔於卦爲

離(火主/禮)義法地之剛於卦爲兊(金主/義)所謂

得是理而爲是性也夫旣有是形具是理

亦不能無是欲目之於色耳之於聲口之

於味鼻之於臭四肢之於安佚欲動情勝

愛惡相攻而吉凶生於是聖人順性命之

理作易教人以崇其德以廣其業仰觀日

月星辰之象寒暑畫夜之變俯察山川草

木之形水火土石之化雨露風霆游氣紛

**Interpretation**

This passage comes from the "Supplementary Chapters on Diagrams of Yi Symbolism" by the Yuan Dynasty scholar Zhang Li (courtesy name Zhongchun), which primarily explains the relationship between the hexagrams and the Three Powers (Heaven, Earth, and Humanity) in the Book of Changes (Yijing).

The ancient sages created the Yijing to align with the inherent patterns of all things in Heaven and Earth. They established the Way of Heaven as the alternation of Yin and Yang, the Way of Earth as the interplay of softness and firmness, and the Way of Humanity as benevolence and righteousness. Combining these three principles in pairs formed the six-line hexagrams, where the alternation of Yin-Yang and the balance of softness-firmness ultimately create the complete six-line system.

The diagram shows: Heaven's Yin-Yang divides into the four images of Qian (Heaven), Dui (Marsh), Li (Fire), and Zhen (Thunder); Earth's softness-firmness divides into Kun (Earth), Gen (Mountain), Xun (Wind), and Kan (Water). These elements intermingle—Qian descends to intersect with Kun, Xun ascends to meet Zhen, Li descends to connect with Kan, and Gen rises to join Dui. Humanity stands at the center where these Qi currents converge, receiving the energies of Heaven and Earth's four images and eight trigrams to form physical bodies while simultaneously embodying their corresponding principles.

Specifically: The human head's round shape positioned above corresponds to Qian; the hollow abdomen capable of containment corresponds to Kun; movable limbs correspond to Zhen and Xun; seeing eyes correspond to Li; hearing ears correspond to Kan; speaking mouth corresponds to Dui; and smelling nose corresponds to Gen (with Yang eyes and mouth governing movement, while Yin ears and nose govern stillness).

Human wisdom emulates Heaven's Yang aspect, corresponding to Kan (Water governs wisdom); benevolence emulates Heaven's Yin aspect, corresponding to Gen (Mountain governs benevolence); ritual propriety emulates Earth's yielding quality, corresponding to Li (Fire governs ritual); and justice emulates Earth's firmness, corresponding to Dui (Metal governs justice). These all constitute humanity's inherent nature formed through receiving Heaven-Earth principles.

Endowed with such physical forms and inherent nature, humans naturally develop desires: eyes crave beauty, ears pursue melodious sounds, mouths relish flavors, noses enjoy fragrances, and limbs seek comfort. When desires stir and emotions dominate—with love and aversion clashing—auspicious or ominous fortunes arise. Thus, the sages created the Yijing in accordance with inherent patterns to teach moral cultivation and career development. By observing celestial movements of sun, moon and stars; seasonal shifts between cold and heat; day-night alternations; examining forms of mountains, rivers and vegetation; transformations of water, fire, earth and stone; and changes in rain, dew, wind and thunder—they comprehended the Dao of Heaven.

擾肖翹飛走庶物流形上下往來升降否

泰由是恊之以五紀正之以五事若易書

詩春秋禮樂者聖人之所以彌綸天地之

道而參賛化育者也卦爻(二)

右四象八卦六節之圖

夫四時之氣由乾坤闔闢動靜隂陽升降

消息使之然也久至隂極生陽夏呈陽極

生隂乾坤隂陽之合也秋分隂之中坤之

閭春分陽之中乾之闢冬夏二至隂陽合

也春秋二分隂陽離也按圖而觀義斯可

見是故揆之卦畫驗之天時以冬至前後

各三十日爲一節(小雪至/大寒)春分前六十日

爲一節(大衆至/春分)後六十日爲一節(春分呈/小滿)

夏至前後各三十日爲一節(小滿至/大暑)秋分

前六十日爲一節(大暑至/秋分)後六十日爲一

節(秋分至/小雪)六六凡三百有六十日外卦巽

温乾熱震凉坤寒天地四時之正氣也中

央坎離艮兊四卦配爲雨暘燠寒風天地

四時之游氣也游氣紛擾參差不齊五者

來備各以其時則百榖用成庶草蕃廡休

徵類應極備極無則百榖用不成咎徵變

見唯聖人在位致中和以成其位育之功

則五事修兩天人應感之幾㣲矣

内經四應天之氣動而不息寒暑燥濕風

火天之隂陽也人以三隂三陽上奉之應

地之氣靜而守位人以五臟六腑下應之

**Interpretation**

This passage explains the patterns of celestial and terrestrial Yin-Yang transformations in relation to seasonal cycles. The Four Symbols (Taiyang, Shaoyang, Taiyin, Shaoyin) and Eight Trigrams (Bagua) correspond to the changes across four seasons and six climatic periods. Seasonal transitions result from the opening and closing of Qian (Heaven) and Kun (Earth), manifesting as the dynamic interplay of Yin-Yang's rising and descending movements.

At the winter solstice, Yin energy (Qi) reaches its zenith and begins yielding to Yang, while at the summer solstice, Yang energy peaks and starts transitioning to Yin. The autumn equinox represents balanced Yin energy in a state of contraction aligned with Kun (Earth), whereas the spring equinox shows balanced Yang energy in a generative state corresponding to Qian (Heaven). The solstices mark moments of Yin-Yang communion, while the equinoxes signify their separation. This schematic reveals the underlying cosmic principles.

Seasonal divisions are precisely mapped: thirty days before and after the winter solstice form one period (from Minor Snow to Major Cold), sixty days preceding the spring equinox constitute another (Major Cold to Spring Equinox), followed by sixty subsequent days (Spring Equinox to Grain Buds). Similarly, thirty days flanking the summer solstice (Grain Buds to Major Heat) and two sixty-day spans around the autumn equinox (Major Heat to Autumn Equinox, then Autumn Equinox to Minor Snow) complete the six phases totaling 360 days—mirroring Heaven and Earth's harmonious climatic rhythm.

Among the Eight Trigrams, Xun governs warmth, Qian controls heat, Zhen regulates coolness, and Kun commands cold—these represent the four seasons' essential energies. The remaining four trigrams (Kan, Li, Gen, Dui) correspond to transitional energies manifesting as rain, sunshine, warmth, chill, and wind. Though these shifting energies appear unpredictable, when the Five Phases' (Wuxing) energies arrive timely, abundant harvests and lush vegetation follow; their excess or deficiency causes crop failures and ominous portents.

Only sage rulers can harmonize Yin-Yang into perfect equilibrium, ensuring all beings flourish naturally. The human body mirrors this cosmic pattern: its six meridians (three Yin, three Yang) above resonate with celestial energies (cold, heat, dryness, dampness, wind, fire), while the five viscera and six bowels below correspond to Earth's stable energies. Herein lies the profound principle of Heaven-human resonance.

五運流行則有太過不及之差六氣升降

則有逆從勝復之變所謂靜而守位者常

爲毎歳之主氣一曰地氣又曰本氣凡一

氣所管六十日八十七刻半大寒至春分

厥隂風木爲初之氣風氣流行萬物發生

春分呈小滿少隂君火爲二之氣云云卦爻(三)

右四象八卦六體之圖

易曰乾坤成列而易立乎其中斯理也成

之在人故人受天地隂陽五行之氣以成

形火抵一身同乎天地此圖背陽腹隂頭

圓象竒竅隂象偶身半以上同乎天身半

以下同乎地督脉陽脉也起於下極之俞

並於脊裏上至風府入屬於腦衝脉隂脉

也起於氣衝並少隂之經俠齊上行至胷

中而散故右象自巽中爻至乾上爻象尻

至頂督脉之行也自震中爻至坤下爻象

胷至少腹衝脉之道也内經言背爲陽陽

中之陽心也(離爲/心大)背爲陽陽中之隂肺也

(兊爲/肺金)心肺居上其位髙離兊之象也腹爲

隂隂中之隂腎也(坎爲/腎水)腹爲隂隂中之陽

肝也(艮反震/爲肝木)腎肝居下其位畀坎艮之象

也脾者中州隂中之至隂故其位居中此

皆隂陽表裏内外相輸應故以應天之隂

陽也三焦有各無形謁道諸氣靈樞經云

上焦如霧溉灌諸經中焦如漚腐熟水榖

下焦如瀆膀胱瀦水夫人能順五氣以攝

**Interpretation**

This passage primarily discusses the correspondence between the human body and the cosmic patterns of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water), as well as the principles of meridian circulation.

In the cyclical movement of the Five Phases (Wuxing), there occur variations of excess or deficiency, while the Six Qi (wind, cold, summer heat, dampness, dryness, and fire) manifest transformations through ascending/descending movements and waxing/waning phases. The so-called "quiescent positional guardians" refer to the annual fixed Host Qi, also called Earth Qi or Root Qi, with each phase governing a period of 60 days and 87.5 ke (ancient time units). For instance, from Major Cold to Spring Equinox, the Jueyin Wind-Wood Qi dominates as the First Qi, when winds prevail and all things begin to grow; from Spring Equinox to Grain Buds, the Shaoyin Sovereign Fire Qi prevails as the Second Qi.

The text then explains body-cosmos correspondences: Human anatomy mirrors heaven and earth, with the back belonging to Yang and the abdomen to Yin. The round head symbolizes odd numbers (Yang), while its seven orifices represent even numbers (Yin). The upper body corresponds to heaven, the lower to earth. The Governor Vessel (Du Mai) is the Yang meridian, ascending from the lower body along the spine to the brain; the Thrusting Vessel (Chong Mai) is the Yin meridian, rising from the Qichong point along the Shaoyin channel to the chest.

The Inner Canon states: The back belongs to Yang—the heart is Yang within Yang (corresponding to the Li trigram), the lungs are Yin within Yang (Dui trigram), with both located in the upper body. The abdomen belongs to Yin—the kidneys are Yin within Yin (Kan trigram), the liver is Yang within Yin (Zhen and Gen trigrams), with both in the lower body. The spleen occupies the center as Ultimate Yin within Yin. Though the Triple Burner (Sanjiao) has no physical form, the upper burner irrigates meridians like mist, the middle burner ferments food like a bubbling brew, and the lower burner eliminates waste like drainage ditches.

Finally, it emphasizes aligning with the Five Qi (Five Phase energies) for bodily cultivation. The entire passage embodies the Daoist concept of "cosmos-human resonance" (tianren xiangying), correlating human anatomy with celestial operational patterns.

生和五味以泰身明五性以全德循五常

以行道則能參賛而成位育之功夫然謂

之踐形故曰人也者天地之德隂陽之交

鬼神之㑹五行之秀氣也子程子曰世之

人務窮天地萬象之理不知反之一身五

臟六腑毛髮筋骨之所存鮮或知之善學

者取諸身而巳自一身以觀天地此其義

也卦爻(四)

右四象八卦六脉之圖

右圖暑熱燥三氣通乎天從火也濕寒風

三氣通乎地從水也暑者陽之盛乾也(乾/爲)

(大赤火/之色也)熱者火之化離也燥者陽之變震

也(震爲決燥/燥之爲也)濕者隂之盛坤也寒者水之

化坎也風者隂之變巽也心肺包絡在上

屬手經自午至亥六隂生於上從上而走

下肝脾腎在下屬足經自子至巳六陽生

於下從下而走上上以候外浮以候氣下

以候內沉以候血而診法大要可知矣

夫寒暑燥濕風火天之六氣也辛甘鹹淡

酸苦地之六味也手足三隂三陽人之六

脉也人禀天地冲和之氣受五行生化之

形隂陽剛柔萃於一身通上下而爲三才

生氣根于中命曰神機六氣和於外六味

養於内起居有時食飲有節然後能致其

和而宅神氣以爲機發之主故身安而無

病由夫利害牽乎外情欲耗其中然後六

氣六味始得以撓之而病主焉寒濕隂也

**Interpretation**

This passage primarily discusses the correspondence between the human body and the natural world, as well as methods for achieving physical and mental well-being through cultivation.

It begins by stating that when humans harmonize the five flavors (pungent, sweet, salty, bland, sour, and bitter) to nourish the body, understand the five virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness) to perfect moral character, and follow the five constants (benevolence, righteousness, propriety, wisdom, and trustworthiness) in conduct, they can participate in the transformative processes of heaven and earth. The text cites Cheng Yi's criticism of worldly people: many enthusiastically study the principles of all things in nature yet pay little attention to the concrete conditions of their own internal organs, hair, skin, and bones. Truly wise learners should observe the laws of heaven and earth by first examining themselves.

The explanation then proceeds through the Four Symbols and Eight Trigrams (Bagua) diagram to illustrate the correspondence between the human body and nature: the three weather conditions of summer heat, heat, and dryness belong to Yang, corresponding to fire; while dampness, cold, and wind belong to Yin, corresponding to water. Specifically:

- Summer heat corresponds to the Qian trigram (bright red, the color of fire)
- Heat corresponds to the Li trigram (the nature of fire)
- Dryness corresponds to the Zhen trigram (the nature of aridity)
- Dampness corresponds to the Kun trigram
- Cold corresponds to the Kan trigram (the nature of water)
- Wind corresponds to the Xun trigram

Regarding the human body, the heart, lungs, and pericardium in the upper body belong to the hand channels, where the six Yin energies circulate downward from noon to midnight (wu to hai hours). The liver, spleen, and kidneys in the lower body belong to the foot channels, where the six Yang energies circulate upward from midnight to noon (zi to si hours). When diagnosing illness, the pulse in the upper body reflects external conditions, with a floating pulse indicating Qi movement; the pulse in the lower body reflects internal conditions, with a deep pulse indicating blood circulation.

The passage concludes by explaining: summer heat, heat, dryness, dampness, cold, and wind are the six Qi of heaven; pungent, sweet, salty, bland, sour, and bitter are the six flavors of earth; while the three Yin and three Yang channels of the hands and feet are the six pulses of humans. Humans receive the harmonizing Qi of heaven and earth, embody forms generated by the Five Phases (Wood, Fire, Earth, Metal, Water), and gather both Yin and Yang, hardness and softness within one body. The vitality of life is rooted internally as the "divine mechanism" (Shenji). Only when external six Qi are harmonized, internal six flavors nourish properly, daily routines follow regularity, and dietary habits maintain moderation, can physical and mental harmony be preserved. If burdened by external matters or drained by emotional desires that consume internal Jing (essence) and Qi, the six Qi and six flavors will disrupt bodily equilibrium, leading to illness—particularly noting that cold and dampness belong to pathogenic Yin influences.

寒傷榮病於下足經先受之熱火陽也熱

傷氣病於上手經先受之風爲隂之陽善

行而數變風勝肝肝主筋故拳攣而抽掣

者風之爲也燥爲陽之隂善歛而收縮燥

勝肺肺主皮毛故枯澀而皺裂者燥之爲

也氣皆以味勝治之之法上者涌之下者

泄之中者和解之虚者補之實者瀉之不

實不虚以經取之此其大法也其詳則黄

帝之書備矣今録此者以見易之無不通

也卦爻(五)

右四象八卦六經之圖

漢翼奉聞之師曰天地設位懸日月布星

辰分隂陽定四時列五行以視聖人名之

曰道聖人見道然後知王治之象故畫州

土建君臣立律暦陳成敗以視賢者名之

曰經賢者見經然後知人道知務則詩書

易春秋禮樂是也是故聖人作樂以象天

制禮以配地樂由陽來禮由隂作禮樂者

天之隂陽也易書詩春秋四時也四時和

於上四教行於國而禮樂興矣(邵子易起/三皇春也)

(書起五帝夏也詩起三/王秋也春秋五伯冬也)予聞之清碧杜先

生曰易著禮樂之原書記禮樂之盛詩通

禮樂之變春秋救禮樂之壞六經之道明

而尺人之道備矣是故易以道隂陽書以

明政事詩以詠性情春秋以謹善惡律曆

卜筮考驗推測易之餘也詞賦頌賛歌謡

諷剌詩之流也詔誥表章論議誌䟽書之

**Interpretation**

This passage elucidates the operation of Yin-Yang and Five Phases theory in both human physiology and cosmic order from medical and Yijing (Classic of Changes) perspectives.

The medical section explains: Cold Qi harms the blood vessels, with diseases originating from the lower body meridians; heat Qi damages Qi circulation, manifesting first in upper body meridians. Wind, being Yang within Yin, is changeable—wind pathogens attack the liver (which governs tendons), causing convulsions and spasms. Dryness, as Yin within Yang, has astringent properties—dryness pathogens injure the lungs (controlling skin and hair), leading to skin fissures. Treatment methods must differentiate upper/lower and deficiency/excess conditions: emesis for upper disorders, purgation for lower disorders, harmonization for middle disorders, tonification for deficiency, drainage for excess, and meridian regulation for balanced conditions.

The Yijing section employs the Four Symbols (Lesser Yang, Greater Yang, Lesser Yin, Greater Yin) and Bagua (Eight Trigrams) diagram to reveal cosmic patterns: After Heaven and Earth establish their positions, the movements of sun, moon and stars create Yin-Yang, four seasons and Five Phases—what sages call the "Dao." Sages institutionalized social systems (like administrative divisions, ruler-subject rituals, and calendars) by observing these patterns, while virtuous scholars comprehended human ethics through classics like the Book of Songs, Book of Documents, Yijing, and Spring and Autumn Annals. Key points include:

- Yijing reveals the foundation of Yin-Yang (source of ritual-music)
- Book of Documents records ritual-music's golden age
- Book of Songs reflects ritual-music's transformations
- Spring and Autumn Annals rectifies ritual-music's decline
- Divination and calendrics represent Yijing's practical applications
- Literary genres derive from Book of Songs' evolution

Finally, citing Shao Yong and Du Qingbi's views, the four classics correspond to seasons: Yijing as spring (Three Sovereigns era), Book of Documents as summer (Five Emperors), Book of Songs as autumn (Three Dynasties), and Spring and Autumn Annals as winter (Five Hegemons)—together forming a complete moral system.

裔也傅述紀載表志書題春秋之末也雖

五運迭興復有善作豈有能越是四者哉

故夫崇禮尚樂居仁由義者先王之教也

反常易道索隱行恠者異端之害也是故

六經之教行則異端之害息三代盛世聖

王之道明當是時豈有異端之害由夫經

學晦而邪説詭行乃得駸駸乎其間鳴呼

學者其可不務其本而肆爲紛紛之辯學

之弗明爲可嘆也卦爻六

右四象八卦六律之圖

豫之象曰雷出地奮豫先王以作樂崇德

殷薦之上帝以配祖者王者功成治定三

綱正九疇叙百姓和洽乃作樂以宣八風

之氣(立春艮爲條風亦云融風春分震爲/明庶風亦云谷風立夏巽爲清明風)

(夏至离爲景風亦云凱風立秋坤爲凉風/秋分兊爲閶闔風空冬乾爲不周風冬至)

(坎爲廣/莫風)以類萬物之情天地之氣感而太

和氣至之應不爽時刻故造律之法先定

中聲以立其本以次逓互損益相生終於

十二而得三統之義焉天開於子子爲天

統積陽爲天陽數始於一䆒於九九者陽

之用故黃鐘之律營長九寸三分損一下

生林鐘未未者丑之衝也地闢於丑丑爲

地統積隂爲地隂數始於二中於六六者

隂之用故林鐘之律營長六寸三分益一

上生太簇寅人生於寅寅爲人統人者隂

陽之交參於三合於八故太簇之律營長

**Interpretation**

This passage elucidates the fundamental principles of governance practiced by ancient sage-kings and explores the relationship between music and the natural order of heaven and earth.

The author first critiques the frequent dynastic changes since the late Spring and Autumn period, noting that none surpassed the four cardinal principles of "revering ritual, honoring music, dwelling in benevolence, and following righteousness." He asserts that following the teachings of ancient kings represents the true Dao (Way), while doctrines that defy natural principles and seek novelty are mere heterodoxies. During the golden age of the Three Dynasties when the teachings of the Six Classics flourished, such heresies found no foothold; they only proliferated when classical learning declined. Thus scholars should focus on fundamental principles rather than engage in fruitless debates.

The text then interprets the symbolism of the Yu hexagram: the thunder emerging from beneath the earth signifies how ancient kings created music to manifest virtue. When rulers achieved great accomplishments and brought peace to the world, they composed music to harmonize the eight directional winds (listing in detail the wind names corresponding to eight solar terms), thereby resonating with the Qi (vital energy) of heaven and earth to attain supreme harmony.

It meticulously records ancient methods of determining musical temperament: first establishing the fundamental pitch, then calculating through the "method of dividing and supplementing by thirds" (an ancient acoustical calculation system) to derive the twelve pitch standards. This embodies the principle of harmony between the three unities of heaven, earth and humanity:

- The celestial unity begins at the zi hour (11pm-1am), represented by the yang number nine, corresponding to the Yellow Bell pitch pipe of nine inches
- The earthly unity begins at the chou hour (1-3am), represented by the yin number six, corresponding to the Forest Bell pitch pipe of six inches
- The human unity begins at the yin hour (3-5am), the convergence of yin and yang, represented by the number eight, corresponding to the Great Regulator pitch pipe of eight inches

These musical temperaments were all formulated in resonance with the movements of heaven and earth, embodying the ancient cosmological view of "the unity of heaven and humanity."

八寸八者伏羲氏之所以畫八卦順天地

通神明者也三統相通三正迭用陽律娶

妻隂律生子六律六同歴辰十二還相爲

宫而其義爲無窮矣(周官大師掌六律六/同以合隂陽之聲黃)

(鐘大簇姑洗蕤賔夷斵無射陽聲也大呂/應鐘南呂林鐘小呂夾鐘隂聲也蓋日月)

(會於十二次而右轉聖人制六同以象之/斗柄運於十二辰而左旋聖人制六律以)

(象之六律陽也左旋以合隂六同隂也右/轉以合陽同位者象夫婦異位者象子母)

(本乎乾爻者爲六律本乎坤爻者爲六同/六律左旋而生同同爲同位所以象夫婦)

(六同右轉而生律爲異位所以象子毋間/八而生所以象八卦旋之爲官所以象三)

(才)陽道常饒自子至巳陽之道也其管皆

長隂道常乏子午至亥隂之行也其管皆

短由是節之以五聲長者聲下短者聲髙

下者重濁而舒遲髙者輕清而剽疾宫爲

君君者主也居中以暢四方唱始施生爲

四聲綱故聲中於宫觸於角祉於徵章於

商宇於羽(和平沉厚麤大而下者宫聲也/勁凝明違從上而下歸於中者)

(啇聲也圓長通徹中平而正者角聲也抑/揚流利從下而上歸於中正者徵聲也喓)

(喓而遠徹細小而髙者羽聲也傳曰聞宫/音使人溫舒而廣大聞商音使人方正而)

**Interpretation**

Fuxi (one of the Three Sovereigns of ancient legend) created pitch pipes measuring eight inches and eight fen, using them as the foundation to delineate the Eight Trigrams (Bagua), thereby aligning with celestial patterns and communicating with divine forces. This illustrates the ancient correspondence between musical tones and the Yin-Yang principles of heaven and earth: three calendrical systems interpenetrated while three distinct epochal starting points (marking different dynastic calendars) alternated in usage. The yang pitch standards (representing masculine tones) resembled taking a wife, while the yin pitch standards (representing feminine tones) resembled bearing children—the six yang and six yin tones (twelve-note system) cycled through the twelve earthly branches, forming a complete tonal system containing inexhaustible mysteries.

Specifically, the six yang tones were: Huangzhong, Dacu, Guxian, Ruibin, Yize, and Wuyi; the six yin tones were: Dalü, Yingzhong, Nanlü, Linzhong, Xiaolü, and Jiazhuang. This mirrored how the sun and moon's passage through the twelve celestial stations (zodiacal mansions) rotated rightward, prompting sages to create the six yin tones in correspondence, while the Big Dipper's handle pointing through the twelve earthly branches rotated leftward, inspiring the six yang tones. The six yang tones rotated left to unite with yin, the six yin tones rotated right to unite with yang—tones in corresponding positions symbolized marital union, while those in alternating positions symbolized maternal relationships. Those derived from Qian (the pure yang hexagram) through line transformations became the six yang tones; those derived from Kun (the pure yin hexagram) became the six yin tones.

Yang tones governed the earthly branches from zi (midnight) to si (midday), when pitch pipes were longer; yin tones governed from wu (noon) to hai (midnight), when pipes were shorter. This principle regulated the five notes: long pipes produced deep tones while short pipes produced high tones—the deep tones being resonant and expansive, the high tones crisp and urgent. Among these, the gong note symbolized the sovereign, residing centrally to govern the four directions as the foundation for other tones. Their characteristics manifested as: gong—serene and substantial; shang—vigorous and distinct; jue—rounded and upright; zhi—modulated and flowing; yu—clear and lingering. Ancient sages held that hearing gong tones cultivated gentle magnanimity, while shang tones fostered integrity and resolve.

(好義聞角音使人側隱而愛人聞徵音使/人樂善而好施聞羽音使人整齊而好禮)

宮爲君商爲臣角爲民徴爲事羽爲物(宫/無)

(爲以覆物君之象也商有爲而通物臣之/象也角善觸而難馭民之象也徵出無而)

(驗有事之象也羽因時而翕張物之象也/宫爲君足以御臣商爲臣足以治民角爲)

(民足以興事徵爲事足以成物/羽爲物足以致用北其序也)本之以五

行(金木水/火土)揆之以五則(規矩權/𢖍䋲)正之以五

事(貌言視/聽思)播之以八音(金石絲竹/匏土革木)經之以

八卦而天施地化人事之紀備矣故夫黃

鐘之長十分爲寸十寸爲尺十尺爲丈十

丈爲引分寸尺丈引五度審而長短定以

之審量則黃鐘之管九寸其中容秬黍千

二百粒以爲龠合龠爲合十合爲升十升

爲斗十斗爲斛龠合升斗斛五量審而多

少均以之平𢖍則黃鐘所容千二百黍其

重十二銖兩龠則二十四銖(八卦二/十四爻)爲一

兩十六兩爲一斤(三百八十四銖六十/四卦三百八十四爻)三

十斤爲一鈞(萬有一千五百二十銖二萬/之策萬有一千五百二十)

四鈞爲石銖兩斤鈞石五權謹而輕重平

矣故律者順乎天地本乎隂陽應乎人倫

原乎情性風之以德感之以樂故民莫不

**Interpretation**

This passage explores the profound relationship between ancient music and the harmony of heaven, earth, and human ethics, along with the cosmological principles behind measurement standards. The five musical notes (Gong, Shang, Jue, Zhi, Yu) each correspond to distinct social functions and moral influences: the Gong note symbolizes the ruler, Shang represents ministers, Jue embodies the common people, Zhi signifies affairs of state, and Yu stands for all things in creation. Hearing the Jue note evokes compassion and love for others, the Zhi note inspires joy in performing good deeds and generosity, while the Yu note encourages adherence to rules and reverence for ritual propriety.

Music forms an integral system with the Five Phases (Wood, Fire, Earth, Metal, Water), the five standards (compass, square, weight, balance, and plumb line), the five human activities (appearance, speech, vision, hearing, and thought), the eight timbres (metal, stone, silk, bamboo, gourd, clay, leather, and wood), and the Eight Trigrams (Bagua). Together they constitute the complete framework governing celestial movements and human conduct.

The text meticulously records ancient measurement standards: the Huangzhong pitch pipe measures nine inches long, its interior capacity holding 1,200 black millet grains called a yue. Two yue make a ge, ten ge form a sheng, ten sheng equal a dou, and ten dou constitute a hu. For weight measurements, the millet filling one yue weighs twelve zhu (corresponding to the twenty-four lines of the Eight Trigrams), sixteen liang make one jin (reflecting the 384 lines of the sixty-four hexagrams), thirty jin equal a jun, and four jun form a dan. All these standards derive from the Huangzhong pitch pipe, embodying music's deep connection with yin-yang cosmology and human nature. Through moral education and musical cultivation, people naturally incline toward goodness.

同一而天下化成矣(樂書曰人受天地之/中以生莫不鍾五行)

(之秀性五常之德其化之也不過以五聲/之和達五常之性而巳故聞宮音斯達誠)

(實之心以爲性聞徵音斯達恭敬之心而/爲禮聞商音斯達羞惡之心而爲義間羽)

(音斯達是非之心而爲智聞角音斯達惻/隱之心而爲仁夫如是則樂行而倫清外)

(則耳目聰明内則血氣和平移風易佫天/下皆寧矣)卦爻(七)

右四象八卦六典之圖

右周禮六官象天地四時其屬三百六十

當朞之日以應周天三百六十度書曰唐

虞稽古建官惟百内有百揆四嶽外有州

牧侯伯蓋自顓頊以來命南正重司天北

正黎司地號曰羲和唐堯受之命羲和欽

若昊天敬授民時使復舊職而掌天地之

事又分命羲仲羲叔和仲和叔使主四時

爲六𡖥之任舜攝百揆改地官爲司徒秋

官爲士冬宮爲司空春官爲秩宗而殷制

天子之五官則又有司馬司㓂之名至周

成王參攷殷制作周禮分天地四時之職

天官冡宰掌邦治統百官均四海地官司

徒掌邦教敷五典擾兆民春官宗伯掌邦

禮治神人和上下夏官司馬掌邦政統六

師平邦國秋官司㓂掌邦禁詰姦慝刑暴

亂冬官司空掌邦土居四民時地利六卿

分職各率其屬阜成兆民周於百事立太師

**Interpretation**

This passage mainly discusses two subjects: first, the relationship between music and the cultivation of human nature; second, the evolution of the ancient official system.

The first part says that people are born endowed with the harmonious Qi of Heaven and Earth, and all possess the essence of the Five Phases (Wood, Fire, Earth, Metal, Water) and the virtues of the Five Constants (benevolence, righteousness, propriety, wisdom, and trustworthiness). Music can harmonize human temperament: the gong tone can stimulate an honest heart, the zhi tone can cultivate respectful propriety, the shang tone can awaken a sense of shame and righteousness, the yu tone can clarify the wisdom of right and wrong, and the jue tone can evoke compassionate benevolence. In this way, cultivating both inner and outer aspects can make social customs honest and simple and bring peace to the world.

The second part records in detail the development of the official system from high antiquity to the Zhou dynasty. The earliest was Emperor Zhuanxu’s establishment of the Southern Rectifier, an astronomical official, and the Northern Rectifier, a geographical official; during the times of Yao and Shun this developed into the system of the Six Ministers. King Cheng of Zhou, referring to the Yin-Shang system, established in the Rites of Zhou a system of Six Officials framed by Heaven, Earth, and the four seasons: the Heavenly Official, the Grand Steward, oversaw court administration; the Earthly Official, the Minister of Education, was in charge of moral transformation; the Spring Official, the Minister of Rites, was responsible for ritual and ceremony; the Summer Official, the Minister of War, commanded military affairs; the Autumn Official, the Minister of Justice, supervised punishments; and the Winter Official, the Minister of Works, managed land. Each of the Six Officials performed its duties and together governed the realm. The Zhou dynasty also established the Three Dukes—the Grand Preceptor, Grand Tutor, and Grand Guardian—as the highest advisers.

These institutions all emulated the patterns of movement of Heaven and Earth; for example, the Six Officials corresponded to the 360 degrees of the celestial circuit, embodying the idea of correspondence between Heaven and humanity. The establishment of offices, from the earliest simple division of labor to the complete system formed in the Zhou dynasty, reflects the gradual improvement of the ancient political system.

太傳太保兹惟三公論道經邦燮理隂陽

少師少傅少保曰三孤貳公弘化寅亮天

地不以一職名官蓋以象天地之隂陽運

行四時周衰官失百度廢弛戰國兵爭各

有變易逮呈强泰不師古始罷侯置守立

丞相御史大尉之名自漢以來因仍不革

官制紊亂政出多門事無統紀夫五地之

有四時百官之有六職天下萬事備盡於

此若綱之在網裘之挈領雖百世不可易

矣後之人君稽古正名捨周官何以哉卦爻(八)

右四象八卦六師之圖

傳曰師衆也衆必有所比北而伍兩卒旅

師軍之名立焉天子六師大國三軍其竒

正變合率皆本乎易象至漢相諸葛武侯

得之演而爲八陣天地風雲則後天四維

之象也龍虎鳥蛇則後天四正之象也正

以立經竒以合變竒正相生首尾相應圓

者輻湊方若棊布藏於九地之下靜而翕

也動於九天之上動而闢也周流無滯同

乎水安重不撓類乎山强毅剛果則兊金

之義威斷嚴明則離火之情迅若雷奮發

之神也猋若風飛運之速也凡是八者將所

宜聞握竒文曰四爲正四爲竒餘竒爲握

機(陣數有九中心零者大將握之四面八/向皆取凖焉陣間容陣隊間容隊以前)

(爲後以後爲前進無速奔退無遽走四/頭八尾觸處爲首敵衝其中兩頭皆救)五

**Interpretation**

This passage primarily discusses two aspects: the ancient official system and military formations. The first half explains the Zhou Dynasty's bureaucratic structure: the Grand Preceptor (Taishi), Grand Mentor (Taifu), and Grand Guardian (Taibao) were collectively known as the "Three Dukes" (Sangong), responsible for assisting the ruler in governance and harmonizing Yin-Yang. The Junior Preceptor (Shaoshi), Junior Mentor (Shaofu), and Junior Guardian (Shaobao), termed the "Three Solitaries" (Sangu), aided the Three Dukes in educating the people and venerating Heaven and Earth. These positions weren't administrative roles but were established according to the patterns of cosmic Yin-Yang movement and seasonal transitions. After the Zhou's decline, this system deteriorated until the Qin Dynasty abolished the feudal system, establishing new offices like the Chancellor (Chengxiang), Imperial Secretary (Yushi Dafu), and Grand Commandant (Taiwei), which the Han Dynasty inherited unchanged, resulting in bureaucratic confusion. The author considers the Six Ministries system recorded in Zhou's Rites of Zhou as exemplary for later rulers—like lifting a fishing net by its main cord or straightening a fur coat by its collar—capable of governing myriad affairs.

The latter half interprets ancient military formations through Bagua (Eight Trigrams) symbolism. Ancient military organization (five soldiers forming a "squad," a hundred forming a "company") and the Son of Heaven's six armies or major states' three armies all originated from the Xiangshu (image-number) principles in the Book of Changes. Zhuge Liang (Marquis Wu) accordingly created the Eight Formation Arrays: Heaven, Earth, Wind, and Cloud corresponded to the four diagonal directions (northwest, southwest, southeast, northeast) in the Later Heaven Bagua arrangement, while Dragon, Tiger, Bird, and Snake aligned with the four cardinal directions (north, east, south, west). The formations emphasized regular troops maintaining structure while special forces adapted flexibly, combining movement and stillness like cosmic operation—when stationary, deeply concealed as the "Nine Earths"; when mobile, unstoppable as the "Nine Heavens." The eight formation characteristics mirrored natural elements: flowing like water, steadfast as mountains, sharp as metal (Dui trigram), awe-inspiring like fire (Li trigram), swift as thunder, and rapid as wind. At the core, the commander held position at the central "Grasping the Pivot" point, with all directions flexibly transforming to form a tactical system of coordinated offense and defense, where vanguard and rearguard supported each other.

人爲伍五伍爲隊(數起於五終於八蓋五/者伍法而八則陣法也)

小成八隊中成六十四隊大成五百一十

二隊(周軍制五人爲伍五伍爲兩而四兩/爲卒則百人也於是五之而小成五)

(百人爲旅又五之而中成二千五百人爲/師又五之而大成一萬二千五百人爲軍)

(蓋以五而三因之也八陣則五人爲伍五/伍爲隊八之而小成二百人又八之而中)

(成一千六百人又八之而大成一萬二千/八百人則以八而三因之也孫子曰治衆)

(如治寡分數是也分/數明而多多益辦矣)所握之機各當其八

之一(機中權也如户之樞密/運於中而不見其跡)故八而實九

大將中居八方環列九經九緯以大包小

止爲營行爲陣鳥南蛇北龍東虎西天地

風雲列于四維四方爲正四隅爲竒竒正

相生而變

**Interpretation**

This passage explains the mathematical principles and practical applications of ancient military formations. The ancients used the numbers "five" and "eight" as the foundation for military organization. Five soldiers formed a "Wu" squad, and five Wu units (25 men) composed a "Dui" platoon, which served as the basic combat unit.

Army sizes were categorized into three levels: small formations consisted of eight Dui (200 men), medium formations sixty-four Dui (1,600 men), and the largest formations five hundred twelve Dui (12,800 men). This organizational method not only aligned with Zhou dynasty military systems (five men per Wu, one hundred per Zu) but also secretly corresponded with the generative cycle of the Five Phases (Wuxing).

For battlefield deployment, the "Eight Formations" arrangement was employed, mirroring the eight directions of the Bagua (Eight Trigrams). The commander positioned himself at the center, with eight directional formations encircling him, creating a nine-square grid pattern (though called "Eight Formations," there were actually nine command points). This formation operated like a door's pivot—appearing static yet capable of fluid movement.

When encamped, the troops formed a garrison; when mobilized, they transformed into battle arrays. The four cardinal directions (east, south, west, north) deployed main forces, while the four corners (southeast, southwest, northwest, northeast) positioned special troops, symbolizing the celestial creatures—dragon, tiger, bird, and serpent. The formations of heaven, earth, wind, and cloud occupied the four dimensional spaces, with regular and special troops coordinating to create infinite variations.

This military strategy drew wisdom from the Yijing (Book of Changes), achieving the effects of defeating larger forces with smaller numbers and controlling movement through stillness via numerical combinations and directional transformations. As Sunzi said: "Managing a great army is like managing a small troop—the key lies in organizational structure." With clear organization, even vast numbers could be commanded effectively.

化不窮矣易象圖說外篇卷中

## Vol. 3

易象圖說外篇卷下雲十

(清江後學張理仲純述)度數(一)

右周天歷象氣節之圖

革之象曰澤中有火革君子以治歷明時

四時變化革之大者治歷数者推日月星

辰之遷易以明四時之序而於澤中有火

言之何也說卦離爲火爲日兊爲澤爲水

而邵子經世書以兊爲月離爲星(星者日/之餘也)

由是言之則離兊二卦有日月星三辰之

象焉故彖曰水火相息水爲月火爲日日

月相推而明生焉水爲寒火爲暑寒暑相

推而歳成焉夫懸象著明莫大乎日月天

垂象而聖人象之觀周歳日月之行所㑹

爲辰辰十有二(前代之暦更革不一今據/授時曆孟春之月日月會)

(于玄枵仲春㑹于陬訾季春㑹于降婁孟/夏㑹于大梁仲夏㑹于實沈季夏㑹于鶉)

(首孟秋㑹于鶉火仲秋㑹于鶉尾季秋會/于壽星孟冬㑹于大火仲冬㑹于析木季)

(冬會于星紀凡十有二辰按月令孟春之/月日在營室斗建在寅故寅與亥合仲春)

(之月日在降婁斗建在卯故卯與戍合余/月次第推之今日月行度既有差移建辰)

(不復相合而欲依古候氣/造律或者有所不侔矣)所次爲舍舍二

十有八(東方蒼龍七宿角亢氐房心尾箕/北方玄武七宿斗牛女虚危室壁)

**Interpretation**

This passage is a Qing dynasty scholar Zhang Li’s (courtesy name Zhongchun) interpretation of the astronomical and calendrical content in the Yijing. It mainly discusses how calendars were formulated by observing the movements of the sun, moon, and stars, and how the pattern of the changing four seasons was elucidated.

The text mentions the image of the Ge hexagram (Revolution) in the Yijing, “fire in the marsh,” and uses it to illustrate the importance of calendrical reform. The Li hexagram represents fire and the sun, while the Dui hexagram represents the marsh and the moon (here citing Shao Yong’s Huangji Jingshi Shu). The sun and moon push each other along and produce light; cold and heat alternate and form the year. These are all bases for formulating a calendar through observing celestial phenomena.

Ancient observers found that the sun and moon meet in the twelve stellar stations (called chen) over the course of a year—for example, in the first month they meet in Xuanxiao, in the second in Zouzi, and so on. These stellar stations correspond to the twenty-eight lunar mansions, which are divided into four groups, such as the seven mansions of the Azure Dragon in the east and the seven mansions of the Dark Warrior in the north.

The author points out that because the paths of the sun and moon have already changed, the ancient method of determining months by the direction of the Dipper’s handle (for example, in the first month the handle points to yin) no longer fully agrees with modern observations. Therefore, it may not be entirely appropriate to formulate calendars or make musical instruments strictly according to ancient methods. This reflects the pursuit of astronomical and calendrical precision among ancient scholars.

(西方白虎七宿奎婁胃昴畢觜參南方朱/鳥七宿井鬼栁星張翼軫是爲二十八宿)

所歷爲度度三百六十有五度四分度之

一(天本無度因日之行而有度其二十八/宿宿度多寡之不同又以日行有淺深)

(東方七宿凡七十五度北方七宿凡九十/八度西方七宿凡八十度南方七宿凡百)

(一十二度合之爲/三百六十五度)由是叙之爲四時正之

爲八節建之爲十二月分之爲二十四氣

定之爲七十二候朞之爲三百六十五日

四分日之一而一歳周矣夫易者範圖天

地之化而不過者也易有四象以應四時

(少陽爲春太陽爲夏/少隂爲秋太隂爲冬)易有八卦以應八節

(立春爲艮春分爲震立夏爲巽夏至爲離/立秋爲坤秋分爲兊立冬爲乾冬至爲坎)

(八卦以/應八節)卦有十二辟以應十二辰(復十一/月臨十)

(二月秦正月大壯二月夬三月乾四月姤/五月遯六月否七月觀八月剥九月坤十)

(月爲十/二辟封)八卦二十四爻以應二十四氣辟

卦七十二爻以應七十二侯反易之卦二

十有八以應二十八舍六十四卦三百八

十四爻當朞之日以應周天三百六十五

度是故履端於始表正於中歸餘於终合

氣朔虚盈而閠生焉

傅曰日月運行一寒一暑洪範曰日月之

行則有冬有夏冬至日行北陸而寒夏至

**Interpretation**

This passage explains how ancient people calculated time through celestial patterns and trigram correspondences. The heavens were divided into twenty-eight lunar mansions (ancient constellations grouped into twenty-eight sectors), distributed across four directions—east, north, west, and south—with seven mansions in each. The eastern mansions span 75 degrees, the northern 98 degrees, the western 80 degrees, and the southern 112 degrees, totaling precisely 365¼ degrees, which corresponds to the number of days in a solar year.

Using these celestial markers, the ancients delineated the four seasons, eight solar terms (major seasonal nodes like Spring Begins and Spring Equinox), twelve months, twenty-four solar terms, and seventy-two pentads (five-day micro-seasons), ultimately defining the year as 365¼ days. The Yijing (Book of Changes) system mirrors these astronomical phenomena: the four images (Lesser Yang, Greater Yang, Lesser Yin, Greater Yin) correspond to the four seasons, while the eight trigrams (Bagua) align with the eight solar terms (e.g., the Gen trigram for Spring Begins, Zhen for Spring Equinox, etc.).

The twelve sovereign hexagrams (Fu, Lin, Tai, etc.) represent the twelve months, the twenty-four lines of the eight trigrams match the twenty-four solar terms, and the seventy-two lines correspond to the seventy-two pentads. The twenty-eight inverted-change hexagrams reflect the twenty-eight lunar mansions, while the 384 lines of the sixty-four hexagrams symbolize the days of the year. Through this meticulous correspondence system, the ancients could precisely track time, including inserting intercalary months to reconcile discrepancies between lunar and solar calendars.

The text concludes with a quote from the Shangshu (Book of Documents): "The sun and moon's movements create the alternation of cold and heat—when the sun reaches its northern extreme at the winter solstice, cold prevails; at its southern extreme during the summer solstice, heat dominates." This encapsulates the foundational principle behind ancient calendar-making through celestial observation.

日行南陸而暑春行西陸秋行東陸而晝

夜平温凉均是故馮相氏冬夏故日春秋

致月以辨四時之叙致日之法樹八尺之

杙於地四維四中引八繩以正之夏至景

長一尺五寸而日極長冬至景長一丈三

尺而日極短極長極短之間相距一丈一

尺五寸冬至後日漸長至春分則景減五

尺七寸半而晝夜等又減至夏至而景正

一尺五寸夏至後日漸短至秋分則景比

夏至而長五尺七寸半而晝夜平又長至

冬至而仍得一丈三尺其晷爲如度而歳

美人和晷不如度者歳惡人僞晷進則水

咎退則早進尺二寸則月食退尺二寸剛

日食曰行出黄道外則晷長長則隂勝故

水日行入黄道内則晷短短則陽勝故早

進尺二寸則月食者月以十二爲數以勢

言之宜爲月食退尺二寸則爲日食者日

之數備於十畧進爲盈退爲縮故爲日食

致月之法按天文志月有九行黑道二出

黃道北赤道二岀黄道南白道二出黄道

西青道二岀黄道東赤青出陽道曰黒出

隂道月失節度行岀陽道則早風出隂道

則雨雲九行者通黃道而數之也夏時月

在黄道南謂之赤道進入黄道北謂之黑

道春時月行黄道東謂之青道進入黄道

西謂之白道冬時月行黄道北謂之黒道

進入黄道南謂之赤道秋時月行黃道西

謂之白道進入黄道東謂之青道此皆不

**Interpretation**

The movement of the sun correlates closely with seasonal changes: when the sun travels over southern land, it brings the heat of summer; its western path marks autumn, while its eastern course lengthens daylight hours. Both the duration of day/night and temperature variations follow observable patterns, which is why ancient astronomers like Feng Xiangshi (officials in charge of celestial observation) determined seasonal transitions by measuring solar shadows.

The specific measurement method involved erecting an eight-chi tall gnomon (called "yi") with eight ropes extending to the four cardinal directions (north, south, east, west) and four intercardinal points (northeast, northwest, southeast, southwest). At summer solstice, the shadow measured shortest at just 1.5 chi, coinciding with the longest daylight; winter solstice produced the longest shadow of 13 chi during the shortest day. The difference between these extremes measured precisely 11.5 chi.

After winter solstice, the sun gradually shifted northward, shortening shadows until spring equinox when they measured 5 chi 7.5 cun shorter than at winter solstice, with equal day and night. The shadows continued diminishing to reach exactly 1.5 chi at summer solstice. Thereafter, the sun moved southward, lengthening shadows to autumn equinox where they grew 5 chi 7.5 cun longer than summer solstice, again balancing daylight. By winter solstice, shadows returned to 13 chi. Agricultural prosperity was predicted when shadow lengths matched this pattern, whereas deviations foretold poor harvests.

Abnormally long shadows indicated floods, while short shadows signaled drought. When shadow variations exceeded 1 chi 2 cun: elongation predicted lunar eclipses, shortening solar eclipses. These phenomena occurred when the sun deviated from the ecliptic (its apparent celestial path)—northern deviation caused longer shadows with excessive yin leading to floods, while southern shifts brought shorter shadows with excessive yang causing drought.

Lunar observation methods were recorded in astronomical texts: the moon follows nine orbital paths. Among these, two black paths lie north of the ecliptic, two red paths south, two white paths west, and two blue paths east. The red and blue paths belong to yang channels, while black paths correspond to yin channels. Lunar deviations manifested as: yang path aberrations causing drought and wind, yin path deviations bringing rain and clouds. All nine orbits were defined relative to the ecliptic.

Seasonal correspondences were: summer moons on the ecliptic's southern red path (chidao), deviating northward to black paths (heidao); spring moons on eastern blue paths (qingdao), shifting westward to white paths (baidao); winter moons on northern black paths, veering southward to red paths; autumn moons on western white paths, straying eastward to blue paths. Though named differently, all these paths represent lunar trajectories relative to the ecliptic.

得其正故曰出陽道則旱出隂道則雨若

行黄道則是其正也鄭康成云春分日在

婁秋分日在角而月弦於牽牛東井亦以

其景知氣至不通卦驗云夫八卦氣驗常

不在望以入月八日(上/弦)不盡八(下/日弦)候諸

卦氣隂氣得正而平以此而言則致月景

亦用此日矣謂如春分日在婁則月上弦

於東井下弦於牽牛秋分日在角上弦於

牽午下弦於東井蓋春分婁星昏正酉秋

分角星昏在酉以是推之而月令中星皆

可知矣今春分日在壁秋分日在軫則月

弦於參井箕斗之間爲不同者歳差然也

(按授時曆冬至日在箕八度出辰初一刻/入申正三刻小寒日在斗十四度岀辰初)

(初入申正四大寒日在女初度岀卯正四/入酉初初立春日在虚五度出卯正三入)

(酉初一雨水日在危十度出卯正二入酉/初二驚蟄日在室十一度岀卯正一入酉)

(初三春分日在壁八度岀卯初四入酉正/初清明日在奎十四度出夘初三入酉正)

(一穀雨日在婁十度岀卯初二入酉正二/立夏日在胃十二度岀卯初一入酉正四)

(小滿日在畢一度出寅正四入戌初初芒/種日在畢十五庋出寅正三入戌初初夏)

(至日在井三度出寅正三入戌初一小暑/日在井十八度出寅正四入戌初初大暑)

**Interpretation**

This scripture primarily describes ancient methods for predicting weather patterns and determining solar terms through celestial observation. The text mentions the "Yang path" and "Yin path," which represent the sun's northern and southern trajectories respectively. When the sun moves predominantly northward (Yang path), drought conditions prevail, while southward movement (Yin path) brings increased rainfall. The most balanced state occurs when the sun follows the central ecliptic path—its apparent motion across the celestial sphere.

Zheng Kangcheng (a Han dynasty classical scholar) noted that during the Spring Equinox, the sun aligns with the Lou constellation, while during the Autumn Equinox it aligns with the Jiao constellation. By observing the moon's position during the first quarter (around the 8th lunar day) and last quarter (around the 23rd lunar day), one could assess the balance of Yin and Yang energies. For instance, during Spring Equinox, the first quarter moon appears in the Jing constellation and the last quarter in the Niu constellation—a pattern that reverses during Autumn Equinox.

The text meticulously records the sun's stellar positions and sunrise/sunset times for all twenty-four solar terms. At Winter Solstice, the sun resides at the eighth degree of the Ji constellation, rising at the beginning of the Chen hour (approximately 7:15 AM) and setting at the third mark of the Shen hour (around 4:45 PM). During Spring Equinox, the sun occupies the eighth degree of the Bi constellation, rising at the fourth mark of the Mao hour (about 6:00 AM) and setting at the beginning of the You hour (around 6:00 PM). Minor discrepancies in these measurements account for the effects of precession—the gradual shift in Earth's rotational axis that causes long-term astronomical variations.

These observational techniques demonstrate the ancients' wisdom in correlating celestial phenomena with natural laws, using stellar patterns to forecast weather and guide agricultural activities.

(日在柳初度岀卯初初入酉正四立秋日/在星一度出卯初一入酉正三處暑日在)

(張九度岀卯初二入酉正二白露日在翼/十度岀卯初三入酉正一秋分日在軫一)

(度出卯初四入酉正初寒露日在軫十七/度出卯正一入酉初三霜降日在亢二度)

(出卯正二入酉初二立冬日在氐七度岀/卯正三入酉初一小雪日在心初度出辰)

(初初入申正四大雪日在尾十度出辰/初一入申正三此畫夜長短刻數也)

天地之氣周流六合日往則月來寒往則

暑來前圖圓方二象中建八卦八卦左右

相錯(一順/一逆)隂陽相推(一徃/一来)陽爲畫爲温爲

熱隂爲夜爲凉爲寒畫夜相感而萬物生

寒暑相代而四時成是故五日謂之候三

候謂之氣六氣謂之時四時謂之歳一歳

二十四氣故八卦二十四爻爻直一氣下

體八卦爲貞上體八卦爲悔其爻初與四

爲應二與五爲應三與上爲應冬至始於

復之初九(震下/坤上)一陽動於重隂之下

隂盛而陽㣲以前後十分約之一陽而九

隂(以前後各二氣併看之始冬至則兼小/雪大雪小寒大寒併本位凡五氣共十)

(爻約之/余氣同)故夜長晝短天氣至是而極寒六

二六三爻應皆隂小寒大寒隂沍重極而

春氣應立春始於賁之初九(離下/艮上)以

**Interpretation**

This scripture primarily elucidates the patterns of celestial movements and the transformations of Yin-Yang. It first records the sun's positions among the twenty-eight lunar mansions (such as Liu, Xing, and Zhang) from the Beginning of Autumn (Liqiu) to Major Snow (Daxue), along with the shifting times of sunrise and sunset. These observations reflect the seasonal variations in day and night lengths.

The text then expounds on the cyclical principle of Heaven and Earth's Qi: the alternating movements of the sun and moon, and the mutual succession of cold and warm seasons. In the previously mentioned circular and square diagrams, the arranged Eight Trigrams (Bagua) intersect in complementary patterns (one clockwise, one counterclockwise), with Yin and Yang mutually propelling each other (advancing and retreating). Yang represents daylight, warmth, and heat, while Yin symbolizes night, coolness, and cold. The alternation of day and night drives the growth of all things, and the cycle of cold and heat forms the four seasons.

Ancient scholars divided time as follows: five days constitute a hou (small climatic period), three hou form a qi (15 days), six qi make a shi (90 days, one season), and four shi complete a year (360 days). The year contains twenty-four solar terms, corresponding to the twenty-four lines (yao) of the Eight Trigrams (six lines per trigram), with each line matching a solar term. The lower trigram (zhen gua, "steadfast hexagram") and upper trigram (hui gua, "changing hexagram") have corresponding line positions: the first line pairs with the fourth, the second with the fifth, and the third with the sixth.

The Winter Solstice (Dongzhi) begins with the initial yang line (9th line) of the Fu hexagram (Zhen below, Kun above), where a single yang line stirs beneath layers of yin lines. When yin energy peaks and yang is faint—measured by a ten-part division—yang occupies just one part while yin claims nine (considering the five solar terms surrounding Dongzhi: Minor Snow, Major Snow, Minor Cold, Major Cold, and the solstice itself, totaling ten lines). Thus, this period has the longest nights and shortest days, with the coldest weather. The 6/2 and 6/3 yin lines correspond to Minor Cold and Major Cold, where yin's frigidity culminates before spring's energy begins stirring. The Beginning of Spring (Lichun) emerges through the initial yang line of the Bi hexagram (Li below, Gen above).

(Note: The "zhen gua" refers to the lower trigram, representing a phenomenon's essence, while the "hui gua" denotes the upper trigram, symbolizing its transformations—ancient divination terminology.)

前後十分約之三陽而七隂故氣漸温六

二九三雨水驚蟄春分中於節之初九

(兊下/坎上)隂陽均齊以前後十分約之五陽

而五隂天氣至是而和煦畫夜平分九二

六三清明榖雨積温生熱而夏氣應立夏

起於小畜之初九(乾下/巽上)以前後十分

約之七陽而三隂氣候向暑九二九三小

滿芒種天氣盛熱夏至至於姤之初六

(巽下/乾上)一隂生於重陽之下陽多隂少以

前後十分約之一隂而九陽故晝長夜短

爻氣呈是而大熱九二九三爻應皆剛小

暑太暑熱盛鬱變而秋氣應立秋起於困

之初六(坎下/兊上)以前後十分約之三隂

而七陽天氣漸凉九二六三處暑白露秋

分中於旅之初六(艮下/離上)剛柔中分以

前後十分約之五隂而五陽天氣至是而

清凉盡夜平均六二九三寒露霜降清極

爲寒而冬氣應立冬起於豫之初六

(坤下/震上)以前後十分約之七隂而三陽天氣

向寒六二六三小雪大雪隂氣盛極而一

陽復生於下如環無端周而復始由是八

卦相盪一貞而八悔八八六十四卦圜轉

周流而天度畢矣(六十四卦圖/圖見内篇)

按復姤節旅賁小畜困豫在八卦宫變皆

爲一世之卦復姤當二至乾坤以初爻變

也節旅當二分坎離以初爻變也賁當立

**Interpretation**

This passage uses the hexagrams of the *Yijing* (Book of Changes) to explain the cyclical patterns of seasonal climate changes. It correlates the twenty-four solar terms with transformations among the sixty-four hexagrams, revealing natural rhythms through the waxing and waning of Yin-Yang.

At spring's commencement, Yang qi dominates three parts while Yin qi holds seven, as temperatures gradually warm. From the Rain Water and Waking of Insects solar terms until the Spring Equinox, Yin and Yang achieve equilibrium—each occupying five parts—bringing mild weather with equal day and night duration. During Clear Brightness and Grain Rain periods, temperatures continue rising as summer's influence emerges.

At Summer Commencement, Yang qi ascends to seven parts against Yin's three, marking the shift toward heat. During Grain Full and Grain in Ear, midsummer peaks. Though the Summer Solstice represents Yang's zenith (nine parts Yang to one part Yin, with long days and short nights), Yin qi already begins germinating beneath (symbolized by the first Yin line beneath multiple Yang lines in the Gou hexagram's structure).

When Autumn Commencement arrives, Yin qi grows to three parts against Yang's seven, bringing cooler weather. From End of Heat and White Dew until the Autumn Equinox, Yin and Yang balance again (five parts each), creating refreshing temperatures. Cold Dew and Frost Descent deepen the chill as winter approaches.

At Winter Commencement, Yin qi dominates seven parts with Yang reduced to three, bringing cold weather. During Minor Snow and Major Snow, Yin reaches its peak—yet Yang already stirs anew at the foundation (symbolized by the first line of the Fu hexagram). Like a circle without endpoints, the cycle perpetually renews. Through the mutual stimulation of the eight trigrams, the sixty-four hexagrams emerge completely, manifesting the Dao's celestial patterns.

The mentioned hexagrams—Fu, Gou, Jie, Lü, Bi, Xiao Xu, Kun, and Yu—all belong to the "first generation transformations" in the eight-trigram palace system: Fu and Gou correspond to winter and summer solstices (initial line changes in Qian and Kun hexagrams), while Jie and Lü align with spring and autumn equinoxes (initial line changes in Kan and Li hexagrams). This hexagram-qi theory perfectly integrates astronomical calendars with Yijing principles, demonstrating the ancient wisdom of "observing celestial phenomena to establish calendars."

春艮以初爻變也小畜當立夏巽以初爻

變也困當立秋兊以初爻變也豫當立冬

震以初爻變也二至二分以乾坤坎離變

者四正不易之卦也四立以艮巽兊震變

者四隅反易之卦也又易中惟此八卦初

四隂陽相應而二五三六爻皆不應是以

歳有二十四氣而節僅正於八也

度數(二)

右地方萬里卦建之圖

比之象曰地上有水比先王以建萬國親

諸侯王者疆理天下封建邦國以藩衞王

室親諸侯所以北天下也夏殷之制蓋不

可考妄今因周禮辨方正位體國經野之

文而圖次王畿十里郷遂都鄙甸稍縣畺

之制而諸侯分封大小侯甸男采衞要夷

鎭藩九服遠近因以併見焉䟽太平之世

土廣萬里中國七千中平之世通夷秋七

千中國五千衰末之世通夷狄五千中國

三千故孟子謂海内之地方千里者九公

侯地方百里伯七十里子男五十里分土

三等蓋夏殷之制而周初因之至周公相

成王斥大九州増封有功諸公之地方五

百里諸侯之地方四百里諸伯之地方三

百里諸子之地方二百里諸男之地方一

百里不能百里而附於諸侯者爲附庸王

制云州建二百一十國八州千六百八十

國則大較言之耳周禮大司徒以上主之法測土深正日景以求地中日南則景短多暑日北則景長多寒

**Interpretation**

This passage discusses two main components: first, the correspondence between the Eight Trigrams (Bagua) — Qian, Kun, Kan, Li, Gen, Xun, Dui, and Zhen — and the cyclical patterns of the twenty-four solar terms; second, the feudal system and territorial organization of the Zhou Dynasty.

The first part explains the relationship between the trigrams and the solar terms. At the beginning of spring (Lichun), the initial line change of the Gen trigram corresponds to the Xiaoxu hexagram; at the start of summer (Lixia), the initial line change of the Xun trigram aligns with the Kun hexagram; at the onset of autumn (Liqiu), the initial line change of the Dui trigram matches the Yu hexagram; and at the beginning of winter (Lidong), the initial line change of the Zhen trigram takes effect. The four cardinal solar terms — winter solstice, summer solstice, spring equinox, and autumn equinox — are governed by the four primary trigrams (Qian, Kun, Kan, and Li), which remain unchanged. Meanwhile, the four "beginning" solar terms (the starts of each season) are governed by the four secondary trigrams (Gen, Xun, Dui, and Zhen), which undergo transformations. Among the Eight Trigrams, only these eight exhibit corresponding Yin-Yang relationships between their first and fourth lines, while the other lines do not interact. Thus, although there are twenty-four solar terms in a year, the principal seasonal transitions are reflected in these eight trigrams.

The second part describes the feudal system of the Zhou Dynasty. The Zhou king divided the realm into ten thousand states, enfeoffing lords to safeguard the royal house. According to the *Rites of Zhou (Zhouli)*, the Zhou established a comprehensive territorial system: the royal domain (directly ruled by the Son of Heaven) spanned a thousand *li* in radius, surrounded by concentric administrative zones — the *xiang* (rural districts), *sui* (outer districts), *du* (cities), and *bi* (borderlands). The enfeoffed lords were ranked into five grades — duke (*gong*), marquis (*hou*), earl (*bo*), viscount (*zi*), and baron (*nan*) — with fiefs ranging from five hundred to one hundred *li* in size. Smaller vassal states were subordinate to these lords. During times of prosperity, the realm could extend ten thousand *li*, with the Central States occupying seven thousand *li*; in middling eras, including the Yi and Qiu regions, it covered seven thousand *li*, with the Central States comprising five thousand *li*; in decline, including the Yi and Di peoples, it spanned five thousand *li*, with the Central States reduced to three thousand *li*. Mencius's reference to "nine domains of a thousand *li* within the seas" alludes to this feudal system, which originated in the Xia and Shang periods, was maintained in early Zhou, and expanded under the Duke of Zhou's regency for King Cheng, with additional enfeoffments for meritorious officials.

Finally, the *Rites of Zhou* records that the Minister of Lands (*Da Situ*) determined the earth's center by measuring shadows cast by a gnomon: short shadows indicated southern regions with hot climates, while long shadows marked northern areas with cold climates. This was an essential method of geographical measurement in antiquity.

日東則景夕多風日西則景朝多隂日至之景尺有五寸謂之地中天地之所合也四時之所交也風雨之所㑹也隂陽之所和也然則百物阜安乃建王國焉

右言度地中建王國之制土圭以玉爲之

長一尺五寸測土深度日景長短之深也

昔周公度土中於頴川陽城立八尺之表

以夏至之日晝刻半表北得景長一尺五

寸與土圭等求得地中以爲中表中表南

千里又置一表爲南表夏至書刻半表北

景長一尺四寸不及一寸爲景短其地多

暑中表北又置一表爲北表夏里畫刻半

表北景長一尺六寸過一寸爲景長其地

多寒中表東千里又置一表爲東表其地

近日夏呈畫漏半已得夕景故多風中表

西千里又置一表其地逺日夏呈畫漏半

始得朝景故多隂如是則寒暑隂風偏而

不和惟陽城土中隂陽風雨和㑹爲得中

也日景於地千里而差一寸者按三光考

靈耀云四游升降於三萬里之中日至之

景尺有五寸爲地中則是半三萬里而萬

五千里與土圭等是千里而差一寸也筭

法亦然匠人建國水地以縣置𣙗以縣眂以景識日岀之景以日入之景畫參諸日中之景夜考之極星以正朝夕營國方九里旁三門國中九經九緯經涂九軌左祖右社面朝後市市朝一夫

右言建國正位之法水地以縣者於建國

**Interpretation**

The ancient Chinese used jade sundials (known as tugui) to determine the geographical center of the land. The standard tugui measured one chi five cun (approx. 35 cm). At high noon during the summer solstice, if an eight-chi tall gnomon cast a shadow of exactly one chi five cun, this location was considered the "center of earth" (dizhong) - the pivotal point between heaven and earth. This spot represented perfect yin-yang harmony, seasonal equilibrium, and the convergence of wind and rain, making it the ideal site for establishing a royal capital.

The Duke of Zhou during the Zhou dynasty conducted such measurements at Yangcheng in Yingchuan (modern Dengfeng, Henan). Using Yangcheng as the central reference point, they erected markers: a southern gnomon placed a thousand li to the south cast a shadow one cun shorter, indicating hotter climate; a northern gnomen a thousand li north showed one cun longer shadow, marking colder regions; an eastern gnomon a thousand li east revealed westward-leaning shadows, signifying windy conditions; while a western marker a thousand li west produced eastward shadows, denoting cloudy weather. Only at Yangcheng did all natural conditions achieve perfect balance.

Ancient scholars formulated the "one cun per thousand li" rule: every cun difference in shadow length corresponded to a thousand li (approx. 500 km) in actual distance. This measurement method aligned with astronomical calculations.

For capital city construction, builders first leveled the ground using weighted plumb lines. Solar observations determined orientation: morning measurements of sunrise shadows, evening readings of sunset shadows, noon solar positions, and nighttime Polaris observations all helped calibrate directions. The ideal capital formed a square measuring nine li (approx. 4.5 km) per side, with three gates on each wall. The grid pattern featured nine north-south and nine east-west avenues, each wide enough for nine chariots abreast. The ancestral temple stood to the left (east), the altar of soil and grain to the right (west), with the imperial court facing south and markets occupying the northern sector - each public space covering one hundred mu (approx. 6.7 hectares).

These standardized methods for establishing ancient capitals embodied the cosmological principle of harmony between heaven and humanity (tianren heyi) in urban planning.

之處四角立柱而懸之以水準平其地之

髙下也置𣙗以縣眂其景者𣙗臬也古字

通立八尺之臬於地中於臬之四角四中

縣八引而垂之其引皆附於柱則柱正矣

然後於日出日入之時眡柱之景而識其

端則東西正矣又畫參日中之景夜考之

極星則南北亦正而朝夕正矣此辨方之

法也方里而井九井則九里之地南北之

道爲經東西之道爲緯九經而九緯之則

四旁各三門凡十二門以通十二子經緯

之涂皆容九軌軌轍廣也乗車六尺六寸

雨傍各加七寸凡八尺是爲徹廣九軌積

七十二尺則此涂廣十二歩也門有三涂

男子由左女子由右車從中央左祖右社

在中門之左右宗廟是陽故在左社稷是

隂故在右三朝皆是君臣治政之處陽故

在前三市皆是竸利行刑之處隂故在後

市朝一夫百畞之地此正位之法也載師掌任土之法以㕓里任國中之地以塲圖任園地以宅田士田賈田任近郊之地以宫田牛田賞田牧田任逺郊之地以公邑之田任甸地以家邑之田任稍地以小都之田任縣地以大都之田任畺地

右言畿内郷遂都鄙之制王畿之内地方

千里中置國城四面至畺各五百里百里

爲一節五十里爲近郊百里之内爲遠郊

郊地四同中置六郷七萬五千家其餘地

**Interpretation**

This passage describes ancient methods for surveying directions and planning cities. It first explains a technique for measuring方位 using vertical poles: Erect pillars at the four corners and level the ground with a water-level instrument. Set up an eight-foot central gnomon (nie) in the middle, suspending eight plumb lines from its four corners and midpoints to fix the pillars vertically. Then determine east-west orientation by observing the shadows cast by the pillars at sunrise and sunset, while north-south orientation is established by observing the sun's shadow during daytime and the North Star at night.

The city planning system is then detailed: A square measuring one li (about 500 meters) forms a basic unit called a "well-field" (jing), with nine such units creating a three-by-three li area. North-south roads are called "warp" (jing) and east-west roads "weft" (wei), totaling nine in each direction to form a grid. The city walls have three gates on each side, making twelve gates corresponding to the twelve earthly branches. Road widths follow the standard of nine "tracks" (one track equals the width of wheel ruts—six chi six cun for the carriage plus seven cun on each side totaling eight chi), with nine tracks amounting to seventy-two chi, or twelve paces wide. Each city gate has three passageways: men walk on the left, women on the right, and vehicles pass through the center.

The urban layout observes Yin-Yang principles: Ancestral temples (yang) are placed on the left, altars of soil and grain (yin) on the right; the three administrative courts (yang) are positioned at the front, while the three marketplaces for trade and executions (yin) are located at the rear. All districts follow the "one husband, one hundred mu" land division standard.

The final section explains land allocation systems: The "Field Master" (zaishi) distributes land according to its nature. Urban areas house merchants, garden plots are for cultivation, suburban zones contain residential fields (for scholars, officials, and merchants), while outer suburbs hold palace fields, cattle fields, reward fields, and pasturelands. More distant territories—dian, shao, xian, and jiang lands—are designated as fiefdoms for ducal estates, noble houses, minor capitals, and major capitals respectively.

A supplementary note clarifies that this was the planning system for the royal domain (wangji) during the Zhou dynasty, covering a thousand-li radius with the capital at its center extending five hundred li in all directions. Measurements follow hundred-li units, with the inner fifty li as near suburbs and the full hundred li as far suburbs. This area accommodated seventy-five thousand households in six districts (xiang), with remaining lands allocated as described above.

以任九等之田(郊地四同周有萬井三萬/家四同當有十二萬家今)

(以七萬五千家爲六鄉其餘/則四萬五千家任九等之由)逺郊之外爲

甸甸地十二同中置六遂七萬五千家其

餘地以任公邑之田田有溝洫遂人掌之

(甸地十二同當有三十六萬家今以七萬/五十家爲六遂其餘則二十八萬五千家)

(任公邑/之田)甸外爲稍稍地二十同以任家邑

之田稍外爲縣縣地二十八同以任小都

之田縣外爲畺畺地三十六同以任大都

之田田有井牧小司徒經之司馬法曰王

國百里爲郊二百里爲州三百里爲野四

百里爲縣五百里爲都大司徒掌建邦之土地與人民之數辨其邦國都鄙今五家爲比使之相保五比爲閭使之相受四閭爲族使之相葬五族爲黨使之相救五黨爲州使之相賙五州爲郷使之相賔凡造都鄙制其地域而封溝之以其室數制之不易之地家百畞一易之地家二百畞再易之地家三百畞

都鄙王子弟公𡖥大夫之采地也其制三

等公在大都采地方百里𡖥在小都采地

方五十里大夫在家邑采地方二十五里

親五子弟與公同次䟽者與𡖥同次更䟽

者與大夫同小司徒乃㑹萬民之卒伍而用之五人爲伍五伍爲兩四兩爲卒五卒爲旅五旅爲師五帥爲軍以起軍旅以作田役以此追胥以令

**Interpretation**

This passage primarily discusses the land system and administrative divisions of the ancient Zhou dynasty. Based on their distance from the royal capital, lands were classified into different graded zones:

The area closest to the capital was called the "suburban land" (jiao di), covering four "tong" (an ancient unit of measurement) and capable of accommodating 10,000 well-fields (jing) and 30,000 households. Among these, 75,000 people formed the "six districts" (liu xiang), while the remaining 45,000 were responsible for cultivating nine grades of land.

Beyond the suburban land lay the "outlying land" (dian di), covering twelve tong and accommodating 360,000 households. Here, 75,000 people formed the "six outer districts" (liu sui), while the remaining 285,000 cultivated fields in public estates managed by the "land officers" (sui ren).

Further outward were:

- "Marginal land" (shao di), twenty tong, responsible for fields of noble estates
- "County land" (xian di), twenty-eight tong, responsible for fields of minor capitals
- "Border land" (jiang di), thirty-six tong, responsible for fields of major capitals

These outer regions employed the "well-pasture system" (jing mu zhi), a farming method similar to the well-field system, managed by the "minor minister of education" (xiao situ).

According to the *Sima Fa*, the zones around the capital were measured as:

- Hundred li radius: suburban land
- Two hundred li: prefectures
- Three hundred li: wilderness
- Four hundred li: counties
- Five hundred li: capitals

The "grand minister of education" (da situ) was responsible for land and population statistics, establishing grassroots administrative units:

- Five households formed a "mutual guarantee group" (bi)
- Five bi formed a "neighborhood" (lü) for mutual aid
- Four lü formed a "clan" (zu) for joint funeral arrangements
- Five zu formed a "community" (dang) for mutual relief
- Five dang formed a "district" (zhou) for mutual support
- Five zhou formed a "region" (xiang) for mutual courtesy

For noble fiefdoms:

- Dukes received major capitals (da du), spanning 100 li
- Ministers received minor capitals (xiao du), spanning 50 li
- Officials received noble estates (jia yi), spanning 25 li
- Royal descendants received benefits according to their degree of kinship

The "minor minister of education" (xiao situ) oversaw military organization:

- Five men formed a "squad" (wu)
- Five wu formed a "platoon" (liang)
- Four liang formed a "company" (zu)
- Five zu formed a "battalion" (lü)
- Five lü formed a "regiment" (shi)
- Five shi formed an "army" (jun)

This structure was used for military campaigns, hunting expeditions, labor services, and pursuing bandits.

貢賦

六軍之士岀自六郷六鄉之内有比閭族

黨州郷五家爲比凡起徒役無過家人故

五人爲伍五比爲閭閭二十五家故二十

五人爲兩四閭爲族族百家故百人爲卒

五族爲黨黨五百家故五百人爲旅五黨

爲州州二千五百家故二千五百人爲帥

五州爲郷郷萬二千五百家故萬二千五

百人爲軍也以起軍旅謂征伐也以作田

役謂田獵役作也以比追胥追謂逐㓂胥

謂伺捕盗賊以令貢賦貢謂九穀山澤之

材賦謂出車徒給繇役也遂人掌邦之野以土地之圖經田野造縣部形體之法五家爲鄰五鄰爲里四里爲鄼五鄼爲鄙五鄙爲縣五縣爲遂皆有地域溝樹之使各掌其政令刑禁以歳時稽其人民而授之田野簡其兵器教之稼穡

野謂甸稍縣都之野按大司徒云比閭族

黨州師即此名鄰里鄼鄙縣遂也故鄭註

遂之軍法如六郷郷之田制如六遂亦謂

其相通也辨其野之土上地中地下地以頒田里上地夫一𠪨田百畞菜五十畞餘夫亦如之中地夫一㕓田百畞菜百畞餘夫亦如之下地夫一𠪨田百畞菜二百畞餘夫亦如之

上地夫一𠪨田百畞菜五十畞據大司徒

不易之地家百畞無菜田五十畞蓋菜者

休不畊之地也一易之地家二百畝則畊

者百畞休不畊者百畞休一年而後畊故

**Interpretation**

This passage describes the military organization and land distribution system of ancient China, divided into two main parts:

Military Organization:

The population was organized with five households as the basic unit (bi), providing five men to form the smallest military unit (wu). This structure expanded progressively: 25 households formed a lü (with 25 men constituting a "liang"), 100 households formed a zu (100 men as a "zu"), 500 households formed a dang (500 men as a "lü"), 2,500 households formed a zhou (2,500 men as a "shi"), and 12,500 households formed a xiang (12,500 men as a "jun"). This system served both military conscription and organized activities like hunting and apprehending bandits. Here, "gong" referred to grain and mountain forest product tributes, while "fu" denoted providing vehicles and labor services.

Land Distribution:

The official position of "suiren" managed rural land allocation. Land was categorized into three grades (upper, middle, lower) for distribution: Upper-grade land allotted 100 mu of arable land plus 50 mu of fallow land per household; middle-grade land gave 100 mu arable plus 100 mu fallow; lower-grade land provided 100 mu arable plus 200 mu fallow. The term "vegetable fields" (caitian) referred to rotational fallow land—for instance, middle-grade land involved cultivating 100 mu while resting another 100 mu, alternating annually.

Note: One ancient mu equals approximately 0.066 modern hectares. This system tightly integrated military organization with agricultural production, embodying the ancient principle of "unifying soldiers and farmers."

謂之一易再易之地家三百畞則畊者百

畞休不畊者二百畞休二年而復畊故謂

之再易上地則無休不畊者故也

右萬夫之地地方三十三里少半里此圖

一方當百夫百夫有洫一行當千夫千夫

有澮九澮而川周其外若以百夫之圖觀

之則一方爲一夫夫間有遂(以洫作/遂觀之)一行

爲十夫十夫有溝(以澮爲/溝觀之)亦九溝而達于

洫(以川爲/洫觀之)其溝澮廣深鄭註與井田相凖

但井田法溝澮稀少而此溝洫法溝澮稠

多此川廣深當亦倍澮與自然之川異彼

則百里之間一大川耳凡治野夫間有遂遂上有徑十夫有溝溝上有畛百夫有洫洫上有涂千夫有澮澮上有道萬夫有川川上有路以逹于畿

十夫二鄰之田百夫一鄼之田千夫二鄙

之田萬夫四縣之田遂溝洫澮皆所以通

水於川也徑畛涂道路皆所以通車徒於

國都也徑容牛馬畛容大車涂容乗車一

軌道容二軌路容三軌萬夫者方三十三

里少半里九萬夫而方一同以南畞圖之

則遂縱溝橫洫縱澮橫九澮石川周其外

焉

師之象曰地中有水師君子以容民畜衆

夫水不外乎地兵不外乎農畜衆養民之

道必都鄙有章閭井有伍田有封洫孟子

謂仁政必自經界始故因地中有水之象

兼攷周官之說而圖叙井田之法以附大

易之義云

**Interpretation**

The passage primarily discusses the land distribution and irrigation systems of the ancient well-field system. Land was categorized into three types based on fertility: the poorest land (requiring biennial or triennial fallow rotation) had only one hundred mu cultivated out of three hundred, with the remaining two hundred mu left fallow in rotation for two years; medium-quality land required periodic fallowing; while the most fertile upper-grade land needed no fallow rotation.

The text details the hierarchical structure of the agricultural irrigation network: the smallest unit was the "fu" (approximately one hundred mu), with small field ditches (sui); ten "fu" formed a "ten-fu" unit, served by larger ditches (gou); a hundred fu had broader channels (xu); a thousand fu featured major canals (kuai); while ten thousand fu connected to natural rivers (chuan). Each waterway was accompanied by roads of corresponding widths: narrow paths for oxen and horses, zhen roads for carts, tu roads accommodating one chariot, dao roads for two chariots, and grand roads allowing three chariots to travel abreast.

The author cites the Rites of Zhou and Mencius to illustrate how this system aligned with both natural patterns ("water within earth" as symbolized by the Shi hexagram) and governance principles where benevolent rule begins with demarcating field boundaries. Through the well-field system, rational utilization of water and land resources was achieved while organizing the populace and managing military forces, fulfilling the purpose of "nourishing and gathering the people." Finally, the passage notes that this system's design drew upon concepts from the Classic of Changes (Yijing), integrating farmland planning with natural principles.

(Note: Terms like "xu" and "kuai" are specialized vocabulary for ancient irrigation systems, referring to different grades of canals; "fu" was an ancient land measurement unit equivalent to about one hundred mu; the "Shi hexagram" is one of the sixty-four hexagrams in the Yijing, symbolizing gathering people and military affairs)

右地方十里爲田一成若以爲一同百里

之地觀之則以邑作甸以丘作縣以甸作

都以溝爲澮以洫爲川也按匠人爲溝洫

耜廣五寸二耜爲耦一耦之伐廣尺深尺

謂之畝田首倍之廣二尺深二尺謂之遂

九夫爲井井間廣四尺深四尺謂之溝方

十里爲成成間廣八尺深八尺謂之洫方

百里爲同同閭廣二尋深二仭謂之澮

畝縱遂横溝縱洫横澮縱自然之川橫

司徒乃經土地而井牧其田野九夫爲井四井爲邑四邑爲丘四丘爲甸四甸爲縣四縣爲都以任地事而令貢賦凡稅歛之事

此謂造都鄙采地制井田異於郷遂衍沃

之地爲井隰皋之地爲牧(九夫爲牧率二/牧而當一井)

地方一里畫爲九區區各百畞一夫受百

畞是九夫爲井四井爲邑邑方二里四邑

爲丘丘方四里四丘爲甸甸方八里四旁

加一里則十里爲一成積百井九百夫其

中六十四井五百七十六夫出田稅旁三

十六井三百二十四夫治洫四成爲縣(經/作)

(四甸據一成之中而言/此通四旁而以甸爲成)縣方二十里四縣

爲都都方四十里四都方八十里旁加十

里乃得方百里爲一同積葛井九萬夫其

中六千四百井五萬六千七百夫出田稅

三千六百井三萬二千四百夫治澮井田

之法備於一同今止於都者采地食者皆

**Interpretation**

This passage explains the specific division methods of the ancient well-field system. The ancients divided land into regular square plots to manage land taxes and labor obligations.

A ten-li square area was designated as a "cheng" unit. If a hundred-li square area is considered as a whole, the hierarchical units convert as follows: a "yi" corresponds to a "dian," a "qiu" to a "xian," a "dian" to a "du," a "gou" to a "kuai" (a larger irrigation ditch), and a "xu" to a river.

The specific measurement standards were: a plowshare (farm tool) was five inches wide, and two plowshares side by side formed a "cou." Digging a "cou" produced a furrow one chi deep and one chi wide, called a "mu." The headlands of fields required wider and deeper ditches—those two chi wide and two chi deep were called "sui."

Nine households shared one well, and between wells, ditches four chi wide and four chi deep, called "gou," were dug. A ten-li square area formed one "cheng," and between cheng units, ditches eight chi wide and eight chi deep, called "xu," were dug. A hundred-li square area formed one "tong," and between tong units, ditches two xun (approximately sixteen chi) wide and two ren (approximately sixteen chi) deep, called "kuai," were excavated.

Land management followed this hierarchical division: nine households formed one well, four wells formed one yi, four yi formed one qiu, four qiu formed one dian, four dian formed one xian, and four xian formed one du. This multi-layered division was used to administer land and collect taxes.

In detail: a one-li square area was divided into nine sections, each containing one hundred mu. One household was allocated one hundred mu, and nine households formed one well. Four wells formed a two-li square yi, four yi formed a four-li square qiu, and four qiu formed an eight-li square dian. Adding an additional li around it created a ten-li square "cheng," containing one hundred wells and nine hundred households. Of these, sixty-four wells (576 households) were responsible for tax payments, while thirty-six wells (324 households) maintained the irrigation ditches.

Four cheng formed one xian (twenty-li square), four xian formed one du (forty-li square), and four du formed an eighty-li square area. Adding an additional ten li around it created a hundred-li square "tong." One tong contained ninety thousand wells and ninety thousand households, of which sixty-four hundred wells (56,700 households) paid taxes, while thirty-six hundred wells (32,400 households) maintained the waterworks. The complete system of the well-field system was established within the scope of one "tong."

四之一其制三等百里之國凡四都一都

稅入於王五十里之國凡四縣一縣税入

於王二十五里之國凡四甸一甸稅入於

王也司馬法田六尺爲歩歩百爲畝畝百

爲夫夫三爲屋屋三爲井井十爲通(據一/成之)

(内一里一截縱横各十截/爲一行一行十并爲一通)通三十家通爲

匹馬士一人徒二人(通有九十夫言三十/家者官室涂巷三分)

(去一唯有六十夫兩地有不易一易再易/之異通率三夫受六夫之地則六十夫地)

(當止有三十家使出馬/一匹士一人徒二人)通十爲成(成方十)

里百井三百家革車一乗士十人徒二十

人成十爲终终千井三千家革車十乗士

百人徒二百人终十爲同同方百里萬井

三萬家革車百乗士千人徒二千人同十

爲封封十萬井井三十萬家革車千乗士

萬人徒二萬人封十爲畿畿方十里百萬

井三百萬家革車萬乘士十萬人徒二十

萬人魯頌公車千乗公徒三萬兼

**Interpretation**

This passage describes the land division and military organization system under ancient feudal institutions, primarily structured in three tiers: states of one hundred li, fifty li, and twenty-five li, each obligated to pay taxes to the sovereign.

The land measurement units are converted as follows: 6 chi (feet) make 1 bu (pace), 100 bu make 1 mu (approximately 0.165 acre), and 100 mu make 1 fu (a unit of land for one household). Three fu form 1 wu, and three wu form 1 jing (the well-field unit). Ten jing make up 1 tong (a complete administrative district, measuring one li in radius). One tong encompasses 30 households and must provide 1 horse, 1 soldier, and 2 attendants.

Ten tong form 1 cheng (measuring ten li in radius), containing 100 jing and 300 households, and must equip 1 war chariot, 10 soldiers, and 20 attendants. Ten cheng form 1 zhong, containing 1,000 jing and 3,000 households, equipped with 10 war chariots, 100 soldiers, and 200 attendants.

Ten zhong form 1 tong (measuring one hundred li in radius), containing 10,000 jing and 30,000 households, equipped with 100 war chariots, 1,000 soldiers, and 2,000 attendants. Ten tong form 1 feng, containing 100,000 jing and 300,000 households, equipped with 1,000 war chariots, 10,000 soldiers, and 20,000 attendants.

Ten feng form 1 ji (measuring one thousand li in radius), containing 1,000,000 jing and 3,000,000 households, equipped with 10,000 war chariots, 100,000 soldiers, and 200,000 attendants. The passage concludes by citing the "Lu Song," which records that the state of Lu possessed a thousand war chariots and thirty thousand troops—a figure that includes both soldiers and attendants.

(Note: This describes an idealized ancient administrative-military system, where "war chariots" (geche) refer to combat vehicles, and "attendants" (tu) denote support personnel. This military organization under the well-field system reflects the ancient principle of integrating military service with agricultural life.)

士而言

也易象圖說外篇卷下(畢)

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原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。  
Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0.  
HTML version: https://daozang.app/en/text/KR5a0163/