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Chapter 23 of 25
皇极经世
Chapter from Huangji Jingshi (Supreme Principles Governing the World), Section 1 of 2
Yang is noble and spirit-like; being noble, it can command all things, and being spirit-like, it can conceal its workings. Therefore, the Dao gives birth to heaven and earth and the myriad things without manifesting itself, and heaven, earth, and the myriad things all take the Dao as their model. 🔥
Yang is the function of the Dao; Yin is the substance of the Dao. Yang functions through Yin, and Yin functions through Yang. When Yang is taken as the function, Yin is honored; when Yin is taken as the function, Yang is honored. Yin is close to the Dao, and is therefore used to analogize the Dao.
Six transformations produce thirty-six; eight transformations produce sixty-four; twelve transformations produce three hundred eighty-four. Transforming by sixes and sixes produces three hundred eighty-four. Transforming by eights and eights—forty-nine transformations—produces three hundred eighty-four. [Translator's note: The original text contains numerical errors here; Zhou Wenjian's annotation points out that "transforming by eights, forty-nine transformations produce three hundred ninety-two," which is likely a copying error by later scribes.]
Before the Ultimateless, Yin contains Yang; after manifest form appears, Yang divides Yin. Yin is the mother of Yang; Yang is the father of Yin. Therefore the mother conceives the eldest son, forming the Fu hexagram (Return), and the father gives birth to the eldest daughter, forming the Gou hexagram (Encounter). Thus Yang arises from Fu and Yin arises from Gou. 🌱
Nature cannot take form without substance; substance cannot come to life without nature. Yang takes Yin as its substance; Yin takes Yang as its substance. What moves is nature; what is still is substance. In heaven, Yang moves while Yin is still; on earth, Yang is still while Yin moves. Nature, receiving the support of substance, becomes still; substance, following the drive of nature, becomes moving. Therefore Yang is unhurried while Yin is urgent.
Yang cannot stand alone; it must obtain Yin to establish itself, so Yang takes Yin as its foundation. Yin cannot manifest itself; it must await Yang to become visible, so Yin takes Yang as its vanguard. Yang knows the beginning and enjoys the completion; Yin emulates the method and completes the labor.
Yang can know, while Yin cannot know; Yang can see, while Yin cannot see. That which can know and see is existence, so Yang has the quality of being while Yin has the quality of non-being. Yang has places it does not reach, while Yin reaches everywhere without exception; Yang departs while Yin abides constantly. That which reaches everywhere without exception and abides constantly is substantial—therefore Yang's substance is empty and Yin's substance is full.
The foundation of heaven and earth arises from the Center! Thus Qian and Kun transform repeatedly yet never depart from the Center. Humans dwell in the center of heaven and earth; the heart dwells in the center of the human being. When the sun is at its zenith, it is radiant; when the moon is full, it is complete. Therefore the noble person values the Center. Originally there is but one qi; when it generates, it is Yang; when it diminishes, it is Yin. Thus two are but one, four are but two, six are but three, eight are but four. Hence when speaking of heaven, one does not speak of earth; when speaking of the ruler, one does not speak of the minister; when speaking of the father, one does not speak of the son; when speaking of the husband, one does not speak of the wife. Yet heaven obtains earth and the myriad things are born; the ruler obtains the minister and all transformations proceed; the father obtains the son, the husband obtains the wife, and the way of the family is accomplished. Therefore where there is one, there are two; where there are two, there are four; where there are three, there are six; where there are four, there are eight.
Where there is intention, there must be words; where there are words, there must be images; where there are images, there must be numbers. When numbers are established, images are born; when images are born, words become manifest and clear; when words become manifest and clear, intention becomes evident. Images and numbers are like the trap and snare (tools for catching fish and rabbits); words and meaning are like the fish and rabbit. Once the fish and rabbit are obtained, forgetting the trap and snare is permissible; but discarding the trap and snare to seek the fish and rabbit—one has never seen this succeed. 🎯
Heaven transforms and humans emulate it, so yuan, heng, li, zhen (origination, development, harvest, perseverance) are the transformations of the Yijing. Humans act and heaven responds, so auspicious, inauspicious, regret, remorse are the responses of the Yijing. When yuan and heng are taken as transformation, then li and zhen are response; when auspiciousness and inauspiciousness are taken as response, then regret, remorse, and inauspiciousness are transformation. Yuan then is auspicious; being auspicious, li responds to it. Heng then is inauspicious; being inauspicious, it responds with zhen. Regret then is auspicious; remorse then is inauspicious. Therefore within transformation there is response, and within response there is transformation. Transformation-within-response is the way of heaven, so when yuan is transformation, heng responds to it; when li is transformation, zhen responds to it. Response-within-transformation is human affairs, so where there is transformation there is inauspiciousness, where there is response there is auspiciousness; where there is transformation there is remorse, where there is response there is regret. Regret is the precursor of auspiciousness; remorse is the source of inauspiciousness. Therefore the noble person follows heaven, not humans.
Yuan corresponds to spring and to benevolence (ren). Spring is the beginning of the seasons; benevolence is the chief of virtues. When the season is not yet at its height, virtue is sufficient to lead others, so one speaks of virtue rather than of season. Heng corresponds to summer and to ritual propriety (li). Summer is the height of the seasons; ritual is the adornment of virtue. When at its height, decline is certain, and adornment is insufficient to rescue it, so one speaks of season rather than of virtue. Hence it is said "Great indeed is the qian of Yuan," yet the top yang line has regret. Li corresponds to autumn and to righteousness (yi). Autumn is the completion of the seasons; righteousness is the standard of virtue. When the myriad things are just completing, they gain benefit; righteousness is not concerned with benefit, so one speaks of season rather than of virtue. Zhen corresponds to winter and to wisdom (zhi). Winter is the end of the seasons; wisdom is the maturity of virtue. Being steadfast (zhen) is auspicious; not being steadfast is inauspicious, so one speaks of virtue rather than of season. Hence it is said "Li and zhen are the nature and feelings."
The Dao gives birth to heaven; heaven gives birth to earth. When their work is accomplished, they retire—thus the son succeeds the father in abdication, and therefore Qian retreats one position.
Images arise from form; numbers arise from substance; names arise from speech; meaning arises from function. The numbers of the world issue from principle (li); when one transgresses principle, one falls into technique. Ordinary people use numbers to enter into technique, and thus lose sight of principle.
Heaven can be fully comprehended through principle but cannot be fully comprehended through form. The technique of the armillary sphere seeks to exhaust heaven through form—can this succeed?
Refined righteousness entering the spirit leads to practical application. Without refined righteousness, one cannot enter the spirit; without entering the spirit, one cannot apply it practically.
The way of governance must penetrate its transformations and must not be like gluing the tuning pegs (rigid adherence). Just as one cannot enforce winter's commands in the season of spring.
That which is natural and spontaneous, and cannot be altered, constitutes the inner images and inner numbers; all the rest are the outer images and outer numbers.
The transformations of the way of heaven are the authority of the kingly way.
Each hexagram has its nature and substance, yet none departs from the gate of Qian and Kun. Just as the myriad things receive their nature from heaven, each becomes its own nature: in humans it becomes human nature, in birds and beasts it becomes the nature of birds and beasts, in grasses and trees it becomes the nature of grasses and trees.
Heaven takes qi as primary and substance as secondary. Earth takes substance as primary and qi as secondary. What pertains to heaven and what pertains to earth follow this same principle.
Qi nourishes nature; nature rides upon qi. Therefore, when qi endures, nature endures; when nature stirs, qi stirs.
Before Yao is the Former Heaven. After Yao is the Later Heaven. The Later Heaven merely emulates the Former Heaven.
The core thought of this chapter unfolds around three dimensions—Yin-Yang substance and function, Former and Later Heaven, and the relationship between principle and number—constituting the foundational framework of Shao Yong's Yijing philosophy:
Yin-Yang Mutual Rooting and Substance-Function Transformation: Yang is the function of the Dao; Yin is the substance of the Dao. They are not diametrically opposed but rather mutually grounding and mutually complementary. Yang establishes itself with Yin as its foundation; Yin becomes visible with Yang as its vanguard. This mutual-rooting relationship runs through the entire chapter and is the key to understanding all transformation. 🔑
The Principle of the Center: The foundation of heaven and earth arises from the "Center"; Qian and Kun transform repeatedly yet never depart from the Center. Humans dwell in the center of heaven and earth; the heart dwells in the center of the person. The noble person values the Center—this is the value hinge of Shao Yong's philosophy and provides the metaphysical basis for the "neutrality and harmony" principle in later destiny studies.
The Boundary Between Principle and Technique: The numbers of the world issue from principle; where one transgresses principle, one falls into technique. Here Shao Yong delineates the fundamental boundary between "principle" and "technique"—if all image-number deduction departs from principle, it degenerates into mere technical manipulation devoid of the support of the Great Way. This distinction is crucial for understanding the essential relationship between Yijing studies and destiny theory.
The Distinction Between Former and Later Heaven: Before Yao is Former Heaven; after Yao is Later Heaven. Former Heaven consists of the "natural, spontaneous, and unalterable" inner images and inner numbers; Later Heaven is the external manifestation emulating Former Heaven. This division establishes the overarching framework of the entire historical philosophy and image-number system of the Huangji Jingshi.
Modern Application Suggestion: Although this chapter is a metaphysical discourse, its idea of "within transformation there is response, within response there is transformation" can be directly translated into a practical decision-making framework. When facing complex situations, one can understand "yuan, heng, li, zhen" as four stages—initiation, development, harvest, consolidation—and "auspicious, inauspicious, regret, remorse" as the possible outcome feedback at each stage. At each "yuan" (initiation) stage, one should anticipate the "inauspiciousness" that may arise during "heng" (development) and preemptively counterbalance it with "zhen" (steadfastness). Using the "hypothesis—action—review" method: assume a certain action is "yuan," observe whether signs of smooth "heng" appear; if "remorse" (obstruction) appears, immediately shift to the "regret" (reflection and adjustment) turning point, and do not remain obstinately attached. This precisely echoes Shao Yong's saying, "Regret is the precursor of auspiciousness; remorse is the source of inauspiciousness." ⚡
A Modern Reading of Yin-Yang Substance and Function: Shao Yong's proposition that "Yang's substance is empty while Yin's substance is full" runs counter to the common intuition that "Yang is substantial and Yin is insubstantial." From a modern perspective, this can be understood as: energy (Yang) is empty and flowing, while matter (Yin) is full and fixed. Yang represents the dimension of information, energy, and function; Yin represents the dimension of carrier, structure, and substance. The relationship between the "function deity" and "substance deity" in BaZi destiny analysis has its philosophical root precisely here—the function deity is the positive functioning, the substance deity is the negative structural support.
The Principle of "Center": Shao Yong discusses "Center" through the sun at its zenith and the moon at its fullness, which continues the tradition of "neutrality and harmony as most valuable" in BaZi theory. However, it should be noted that Shao Yong's "Center" is not simple compromise but dynamic equilibrium—Qian and Kun transform repeatedly yet never depart from the Center. The Center is a living axis, not a fixed midpoint. In modern terms, this resembles the concept of homeostasisan in systems theory: a system fluctuates around a certain equilibrium point without departing from its core trajectory. 🏙️
The Contemporary Significance of the Principle-Technique Distinction: Shao Yong's criticism that "ordinary people use numbers to enter into technique, and thus lose sight of principle" is extremely pertinent to contemporary Yijing and destiny studies. Reducing destiny analysis to mechanical formula application is precisely "entering into technique"; grasping the underlying principle of Yin-Yang and the Five Elements is the true spirit of Yijing studies. The phrase "refined righteousness entering the spirit leads to practical application" articulates the correct path from theory to practice: first refine one's grasp of principle, then enter the spirit through comprehensive understanding, and only then can one apply it practically to reality. 🔬
The Stratification of Former and Later Heaven: Shao Yong's division of Former and Later Heaven at Yao should not be understood as a sharp rupture in historical chronology but as a philosophical boundary: Former Heaven represents the natural, inherent principle; Later Heaven represents human civilization's emulation of natural principle. In BaZi destiny analysis, Former Heaven corresponds to the natal chart (the spatiotemporal structure bestowed at birth), while Later Heaven corresponds to major luck cycles and annual fortune (the unfolding vicissitudes of circumstance throughout life). The natal chart is the substance, the fortune cycles are the function—this is precisely the concrete manifestation of the Former/Later Heaven relationship in destiny practice.
The Four Stages of Yuan, Heng, Li, Zhen can be directly applied to life planning:
| Stage | Season | Virtue | Modern Scenario |
|---|---|---|---|
| Yuan | Spring | Benevolence | Project initiation: focus on nurturing vitality and goodwill |
| Heng | Summer | Ritual | Growth and expansion: be alert to the latent danger of decline after peak |
| Li | Autumn | Righteousness | Harvest: let principle (righteousness) guide profit, not profit guide principle |
| Zhen | Winter | Wisdom | Consolidation: strengthen achievements with wisdom, prepare for new momentum |
Shao Yong specifically points out that "at yuan, one speaks of virtue rather than season"—during the initiation period, virtue matters more than timing; while "at heng, one speaks of season rather than virtue"—during the flourishing period, the laws of timing explain more than subjective virtue. This distinction applies equally in modern management: the pioneering phase relies on value cohesion, while the expansion phase must respect market laws.
"Regret is the precursor of auspiciousness; remorse is the source of inauspiciousness": This statement holds immense self-corrective guidance value. Shao Yong treats "regret" as the precursor of auspiciousness and "remorse" as the source of inauspiciousness. "Remorse" in Yijing studies means stagnation, obstruction, and inflexibility. When a person or organization falls into the state of "remorse," danger is already brewing; "regret," by contrast, is the beginning of a turning point—recognizing the problem and being willing to reflect and adjust is the inflection point from inauspiciousness to auspiciousness. This provides a clear signal-recognition framework for personal growth and organizational management: when encountering obstruction, do not persist stubbornly; enter the reflection-and-adjustment (regret) turning point as soon as possible.
The BaZi Practice of Former and Later Heaven: The practical application in BaZi study is: the natal chart (Former Heaven) cannot be altered, but the response strategy to luck cycles and annual fortune (Later Heaven) can be chosen. Shao Yong says, "The Later Heaven merely emulates," meaning that all changes in Later Heaven are confirmation and unfolding of the principles of Former Heaven. The core value of destiny analysis lies not in "accurate prediction" but in understanding the Former Heaven structure and then knowing how to act in accordance with circumstances in Later Heaven circumstances—just as "one cannot enforce winter's commands in the season of spring," each major luck phase has its appropriate actions and its principles to uphold.
The Deep Implication of "Yang's Substance Is Empty, Yin's Substance Is Full"
This proposition challenges our intuitive understanding of the empty-substantial relationship. Shao Yong's logic is: although Yang can move, know, and see, precisely because it "departs" (it is transient), it is empty; although Yin cannot move or know, because it "abides constantly" (it persists), it is substantial. This reveals a profound philosophical insight: that which genuinely endures is often not that which is most active. The active (Yang) drives the functioning of all things through its own transformation, but its mode of existence is "passing through"; the constant (Yin), through its own silence, supports all transformation, and its mode of existence is "being present." This understanding resonates deeply with the Chinese philosophical idea of "acting through non-action" (wu wei er wu bu wei). 🌊
The Boundary of "When the Fish and Rabbit Are Obtained, Forgetting the Trap and Snare"
Shao Yong borrows Zhuangzi's trap-and-snare metaphor while simultaneously drawing another boundary: "discarding the trap and snare to seek the fish and rabbit—one has never seen this succeed." This statement constitutes a methodological constraint against mystical tendencies. Images and numbers (the trap and snare) are not the ultimate goal; words and meaning (the fish and rabbit) are. But in abandoning images and numbers to pursue words and meaning directly, success is equally impossible. This reveals an important epistemological position: formal tools cannot be replaced, but neither must they be idolized. In Yijing studies and indeed all knowledge systems, the relationship between method and truth is precisely so—method is the necessary path to truth, but method itself is not truth.
"The Natural and Spontaneous, the Unalterable" and Free Will
Shao Yong divides the world into inner images and inner numbers (what is natural, spontaneous, and unalterable) and outer images and outer numbers (all the rest), which seems to imply a deterministic position. Yet upon close reading, this distinction simultaneously leaves room for human freedom: precisely because there are "unalterable" inner images and inner numbers as fixed destiny, humans can exercise agency at the level of the "alterable" outer images and outer numbers. As in "the response-within-transformation is human affairs"—within the framework of the way of heaven, human affairs have a relatively independent space of response. This line of thought bears striking similarity to the contemporary philosophical position of compatibilism (the compatibility of free will and determinism): under the premise that overall laws cannot be changed, human choices remain meaningful, because choice itself is part of how the laws unfold. 🤔