廣弘明集 13.89

13.89

外論曰。夫東西二方。自有陰陽之別。左右兩位。便成仁義之殊。仁惟長善陽又通生。義主裁成陰論肅殺。二氣為教則陰不及陽。五德為言則仁深義淺。此方位之殊三也（彈曰。乾為陽為父。位在西北。坤為陰為母。卜之西南北方盛陰之鄉。便為中男之位。南方盛陽之地。翻成中女之居。男女既無定方陰陽不拘恒準。所以木賊土故以已為甲妻。金剋木故以乙為庚妻。乾既位高乃居西北。震能出帝復在東方。至如禮席。若南北鋪之。即以西方為上。言順乾尊也。東西列之。即以南方為上。言逐陽盛優劣自見之謂歟）。

The Outsiders' treatise says: The two directions, east and west, naturally have the distinction of yin and yang; the two positions, left and right, constitute the difference between benevolence and righteousness. Benevolence solely nurtures goodness, and yang furthermore promotes life; righteousness primarily governs regulation, and yin pertains to stern austerity. When the two breaths constitute the teachings, yin does not match yang; when the five virtues are discussed, benevolence is deep and righteousness is shallow. This is the third distinction in orientation. (A critique says: Qian is yang and represents the father, positioned in the northwest; Kun is yin and represents the mother, divined in the southwest. The north, a region of abundant yin, becomes the position of the middle son; the south, a place of abundant yang, turns into the abode of the middle daughter. Since male and female have no fixed directions, yin and yang do not adhere to constant standards. Therefore, wood destroys earth, which is why Ji is taken as the wife of Jia; metal overcomes wood, which is why Yi is taken as the wife of Geng. Since Qian holds the highest position, it resides in the northwest; Zhen can produce the Thearch, yet it is in the east. As for ceremonial mats, if laid out north to south, the west is considered supreme, signifying compliance with Qian's nobility; if arranged east to west, the south is considered supreme, signifying following the height of yang. Is this not where superiority and inferiority show themselves?)