廣弘明集 13.89

13.89

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?)